Ezekiel 3 commentary

Ezekiel was to receive the truths of God as the food for his soul, and to feed upon them by faith, and he would be strengthened. Gracious souls can receive those truths of God with delight, which speak terror to the wicked. He must speak all that, and that only, which God spake to him. How can we better speak God's mind than with his words? If disappointed as to his people, he must not be offended. The Ninevites were wrought upon by Jonah's preaching, when Israel was unhumbled and unreformed. We must leave this unto the Divine sovereignty, and say, Lord, thy judgments are a great deep. They will not regard the word of the prophet, for they will not regard the rod of God. Christ promises to strengthen him. He must continue earnest in preaching, whatever the success might be.

This mission made the holy angels rejoice. All this was to convince Ezekiel, that the God who sent him had power to bear him out in his work. He was overwhelmed with grief for the sins and miseries of his people, and overpowered by the glory of the vision he had seen. And however retirement, meditation, and communion with God may be sweet, the servant of the Lord must prepare to serve his generation. The Lord told the prophet he had appointed him a watchman to the house of Israel. If we warn the wicked, we are not chargeable with their ruin. Though such passages refer to the national covenant made with Israel, they are equally to be applied to the final state of all men under every dispensation. We are not only to encourage and comfort those who appear to be righteous, but they are to be warned, for many have grown high-minded and secure, have fallen, and even died in their sins. Surely then the hearers of the gospel should desire warnings, and even reproofs.

Let us own ourselves for ever indebted to the mediation of Christ, for the blessed intercourse between God and man; and a true believer will say, I am never less alone than when thus alone. When the Lord opened Ezekiel's mouth, he was to deliver his message boldly, to place life and death, the blessing and the curse, before the people, and leave them to their choice.

When the Prophet is ordered to eat whatever he receives, this ought not to be extended to everything which he meets with, but, whatever may be the taste of the book, he is forbidden to refuse it: for its bitterness might possibly cause him to reject the threats of God. Lastly, the quality of the book is noted, because it contained nothing but the material for sorrow. He adds, that he opened his mouth, for the sake of obedience; by which he signifies that he was not curious or dainty in seeking to taste it, but that he took what was divinely offered him, without the slightest hesitation. Now he adds —

Ezekiel 3:3

3. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness.

3. Et dixit mihi, Fili hominis, ventrem tuum pasce, et viscera tua reple “Thou shalt fill.” — Calvin volumine isto, quod ego do tibi, et comedi, et fuit in ore meg tanquam mel in dulcedine.

Ezekiel, as we have just seen, proceeds to say, that a book was given him to eat, because God’s servants ought to speak from the inmost affection of their heart. We know that many have a tongue sufficiently fluent, but use it only for ostentation: meanwhile, God treats their vanity as a laughing stock, because their labor is fruitless. Hence we must observe the passage of Paul already quoted, “the kingdom of God is with power.” (1 Corinthians 4:20.) But the efficacy of the Holy Spirit is not exerted unless when he who is called to teach applies his serious endeavors to attain to the discharge of his duty. For this reason, then, Ezekiel is commanded to eat the roll Next he says, it was as sweet as honey; and, but a little before, he said it was filled with curses: therefore, either he had put off all humanity, or ought to be grieved, when he found himself appointed to be the herald of God’s vengeance. But, in other places, we saw that the servants of God were endued with feelings of an opposite kind; for, as they were often rough and stern like their work, so they condoled with the miserable people: but, their grief did not hinder them from proceeding in the discharge of their duty. For this reason Ezekiel now says, the book was sweet, because he acquiesced in God’s commands, and although he pitied his own people, yet he acknowledged that it could not happen otherwise, and subscribed to the just judgment of God. Therefore, by the word sweetness, he signifies his acquiescence in embracing the office enjoined upon him, and he so obeyed God that he forgot all the material for sorrow in the book, because the justice of God prevailed and thus extinguished the feeling of too great humanity which might otherwise have delayed him. Jeremiah uses the same expression. (Jeremiah 15:16.) He says, that he found the words of God, and that they became to him gladness and joy of heart. For we saw, that he was only anxious but very sorrowful when he thought that utter destruction was impending over the people. But, as I have just said, these two things are not discordant: that Prophets should desire the safety of the people, and use their utmost endeavors to promote it, and yet manifest a firm constancy, and never hesitate, when necessity demands it, to condemn the people and to utter God’s threats which are enjoined ‘upon them. Thus shortly afterwards Jeremiah says, that he was filled with anger; thy words were found, says he, and I did eat them, and they afforded me joy and gladness of heart, because thy name has been called over me, O Jehovah God of hosts: that is, because I have been taught by the power of thy Spirit, and as I have been called to this office, so thou hast stretched forth thy hand unto me that I may fulfill thy commands with good faith and constancy: therefore thy words were my delight. Afterwards he adds, (Ezekiel 3:17,) neither have I sat in the council of scorners, nor have I exalted myself for the sake of throwing off the yoke; for since I perceived that thou must be obeyed, I was, as it were, overpowered, yet I did not sit with the scorners, but I sat alone, says he, because thou hast filled me with indignation. Hence we see, that in one person were two feelings very different and contrary in appearance, because he was filled with indignation, and yet received joy through the words of God.

Ezekiel 3:4-7

4. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them.

4. Et dixit mihi, Fili hominis, vade (ingredere) ad domum Israel, et loquere ad eos in sermonibus reels.

5. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel;

5. Quia non ad populum profun-dos That is, “profound in speech:” it is a collective noun, hence the number is changed: literally. “to a people profound in Up.” — Calvin. labiis et gravem lingua, tu missus es ad domum (Israel scilicet.)

6. Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee.

6. Non ad populos multos pro-fundos labio et graves lingua quos non intelliges; That is. “whose language thou writ not understand. — Calvin. si non ad eos misis-sem to, ipsi audissent to.

7. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted.

7. Atqui The copula here is taken adversatively — “but are unwilling to hear thee.” — Calvin domus Israel non volent ad audiendum to, quia si non volunt audire me, quia tota domus Israel duri fronte (vel proefracti) et robusto corde ipsi.

Now at greater length God explains why he wished his servant to eat the volume which he held forth in his hand, namely, that when instructed by it he might approach the children of Israel; for he ought not to come empty, and we know that man of himself can bring forward nothing solid: hence Ezekiel must receive from God’s hand what he delivers to the Israelites. Let us then preserve this order, as the volume is first given to the Prophet, and then transferred to the people. God orders him, to offer or speak his own words, which is worthy of remark, as having the same meaning. But if Ezekiel ought to bring forward nothing but what he had received from God, this rule ought to prevail among all God’s servants, that they should not heap up their own comments, but pronounce what God teaches them as if from his mouth: lastly, that passage of Peter (1 Peter 4:11) ought to guide us, he who speaks in the Church ought to speak the words of God. Now he adds, I do not send thee to a people strange in speech and hard in language, but to the house of Israel Stone think that the prophet is here animated to his duty, because God demanded nothing from him which was too difficult. For if he had been sent to remote nations with whom there was no interchange of speech, he might object that a greater burden than he could bear was imposed upon him. The difficulty would then have been a complete obstacle. They think that remote and foreign nations are here compared with the people of Israel, that he may discharge his duty with alacrity, as if it had been said, “I do not send thee to strangers. For neither could they understand thee, and they also would be barbarians to thee, but because thou art familiarly acquainted with thine own people, thou canst not turn thy back when I send thee unto them.” But this opinion does not approve itself to me, because I read these three verses in the same context, as they are united. It is by no means doubtful, that, by this comparison, God aggravates the impiety of the people. For this sentence is first in order, that the Israelites would be deaf, although the Prophet should use among them the common and vernacular language: this is the first point: now he shows the reason, because they were a bitter people Here God signifies, that nothing prevented the Israelites from obeying the doctrine of the Prophet but their malice and impiety. For this reason he says, I do not send thee to a people profound in speech I know not how some have conjectured that this epithet means learned or clever; for it is the same thing for a people to be of a strange speech and of a hard language. For what is a “hard” but a barbarous language? Now we perceive the genuine sense, that the Prophet is not sent to men of an unknown language because he would have been a barbarian to them and they to him. I do not send thee to them, therefore, but to the house of Israel.

Now he adds, not to many peoples Those who translate “many” by “great,” do not understand the Prophet’s meaning, for God had spoken in the singular number concerning all people, but now he uses the plural, as if he had said, I send thee neither to Egyptians, nor to Chaldeans, nor to any other remote nation, since the world is on all sides of thee, inhabited by peoples whose language thou dost not understand: to those therefore I do not send thee. The particle, if not, follows, and Jerome translates, “If I had sent thee unto them,” although the negative particle is interposed, literally, if not, but because this phrase appears harsh, some have supposed אם-לא, am-la, to have the sense of swearing, and interpret it affirmatively for כאמת, cameth, “truly,” or “surely.” But if we receive it so, the passage will be defective; for they understand אם, am, “again,” “afterwards:” for these two words, אם-לא, am-la, have the force of an oath interposed. What sense then shall we extract from the words, “truly I will send thee unto them, and they shall hear thee?” We see then this sense to be too forced. Some explain the passage thus: “If I had not sent thee unto them, they would have heard thee,” as if God here blamed the disposition of the people, because they rather sought vain and foolish prophecies:, than submitted themselves to the truth; just as if he had said, if any impostor should pour darkness upon them, they would immediately embrace his fables and lies, as they are so prone to foolishness. Since, therefore, I send thee, therefore they do not hear. But this explanation does not suit, because a little afterwards we shall see it in its own place. To me therefore this context is most probable, if I had not sent thee to them, these also would have heard thee, as if it had been said, unless a difference of speech had interposed, I had rather have used thine assistance with reference to foreign nations. In this way God signifies his displeasure, when he says, that he would rather send his Prophet hither and thither than to the Israelites, except through the want of a common language; for this difference of language presented the only boundary to the Prophet, so that he was confined to his own people. In this sense there is nothing forced. I do not, therefore, send thee to many peoples, profound in speech and strange in tongue, because thou wouldst not understand their language But if this had not been an obstacle, I would have sent thee, and they would have heard thee. We see then what I have just touched upon, that the Israelites are compared to foreign or uncircumcised tribes, because they rejected the instruction offered them, not through ignorance of the language, but through the hardness of their heart. Isaiah also says, (Isaiah 28:11, 13,) that the word of God would be deep and obscure to even the Jews themselves, but in another sense; he also compares his prophecies to a sealed book, since God had blinded them according to their deserts. Since therefore they were so given over to a reprobate mind, and were destitute of sound understanding, therefore he says, that his teaching would be like a closed and sealed book: then he says, that he would be a barbarian, as if he was using an unknown language. So God in this place clearly shows that the house of Israel were suffering no impediment in profiting by his word, except their own unwillingness to hear. (Isaiah 8:16; Isaiah 29:11.) For he says, that the heathen would be obedient, if they could be partakers of such a benefit. Unless therefore the language of the Prophet had been unknown to the profane and uncircumcised heathen, he had there found attentive and obedient disciples, as God testifies. How then comes it to pass that the house of Israel cannot hear! It now follows, But the house of Israel are unwilling to hear, that is, the house of Israel is unwilling to hear thee, because it will not hear me, says he.

Now, therefore, we clearly see the sloth of the people assigned as a reason why they purposely rejected the Word of God, and hardened themselves in obstinacy. He also ascends higher, and says, that the people were not only disobedient to the Prophet but to God himself, as Christ also when he exhorts his disciples to perseverance in teaching. Therefore, says he, they will not hear you, because they will not hear me, and why am I and my teaching hated by them, unless because they do not receive my Father? (John 15:18.) For this stumblingblock is likely to break the spirits of the pious, when they see their teaching so proudly rejected. This reproach alone, therefore, is often accustomed to recall the servants of God from their course: but this admonition is proposed to them in the midst, that God himself is despised. Why then should they take it ill, that they are held in the same estimation as God, who is himself rejected? They think themselves undeserving of such contempt and haughtiness being thrown upon their labor. But is not God worthy of being listened to before all angels? Since, then, they are proud and unbelieving towards God himself, it is not surprising that they do not reverently receive what is proposed to them by mortal man. Now, therefore, we see what the intention of God is when he says, the house of Israel will not hear thee, because they do not hear me: lest it should be vexatious to the Prophet to see his labor profitless, nay, even the children of Israel rising against him: because he ought to bear it patiently, if he should suffer the same obloquy which they did not hesitate to display against the Almighty himself. It follows, Because the whole house of Israel is of a bold or a daring aspect, and of a hard heart He repeats what we saw before, but in other words — namely, that the people’s hardness of heart was untameable, and that they were not only obstinate in heart but brazen in countenance, so that they cast aside all modesty; and lastly, he implies that their obstinacy was desperate, when he joins a brazen countenance with a hard heart.

Ezekiel 3:8-9

8. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads.

8. Ecce posui facies tuas (faciem tuam) duram contra facies ipsorum, et frontem tuam duram contra frontem ipsorum.

9. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house.

9. Tanquam adamantem fortiorem lapide (vel saxo) posui frontem tuam, ne timeas ipsos, et non frangaris a fade (vel a praesentia ipsorum) quia domus rebellionis sunt. מרו-המה meri-hemeh, a word which we have formerly discussed. — Calvin.

Ezekiel was forewarned of the obstinacy of the people, yea, even of their desperate wickedness. Now God strengthens him lest he should despair when he saw that he must contend with such abandoned and reckless men; for what else was it than contending with stones? If Ezekiel had been commanded to strike a mountain, it would have been just the same as contending with such a people. He had need then of this strengthening, viz., his forehead should be adamant against the hardness of the people If he had hoped for more fruit from his labor, perhaps that facility had been the cause of negligence: for confidence makes us more remiss when the work in hand is neither laborious nor difficult. The Prophet, therefore, would have been colder, if, certainly persuaded that the people would be docile, he had approached them more carelessly. God, therefore, excites him when he speaks of their obstinacy. As then it was useful that the Prophet should comprehend how arduous was the duty to the discharge of which he was called, so also he ought to be armed with the strength of God, for otherwise he would have been easily overcome by its difficulty. This is the reason why God adds, that he had given him a stout front and a brazen aspect against the face and front of the people Besides, in this way he was admonished that fortitude was to be hoped for from some other quarter, that he might not spend his strength in vain, but allow himself to be governed by the Spirit of God. For when we think only on the quality and quantity of our own powers, they may easily flow away, and disperse, and even become vapid, unless we discharge our duty with manliness. God, therefore, recalls his Prophet when he says, that he had given him a face, as if he would say, that the Prophet did not make war in his own strength, but was armed with celestial virtue. Although, therefore, this seems to have been spoken once for Ezekiel’s private use, yet it belongs to us all. Let us learn, then, when God calls us to the office of teaching, never to measure the effect of our work by the standard of our own capacity, nor yet to consider our own powers, but to repose on some communicated strength which God here extols in no empty praises. Whoever, therefore, shall acknowledge that God is sufficient for overcoming all obstacles, will gird himself bravely for his work; but he who delays for calculating his own strength is not only weakened but is almost overcome. Besides, we see that we are here instructed in humility and modesty, lest we should claim anything as due to our own strength. Hence it happens, that many are so full, yea so puffed out with confidence, that they bring forth nothing but wind. Hence, let us learn to seek from God alone that fortitude which we need: for we are not stronger than Ezekiel, and if he needed to be strengthened by the Spirit of God, much more do we at this time need it.

Lastly, we gather from this passage that although the whole world should rise up against the servants of God, yet his strength would be superior, as we saw it was with Jeremiah: They shall fight against thee, but they shall not prevail. (Jeremiah 1:19; Jeremiah 15:20.) Hence there is no reason why we should be afraid of the violent attack of any enemy, and although the whole world should be in a tumult, yet we need not tremble, because God’s strength in us will always be more powerful. Therefore it is added, as an adamant, harder than flint, have I placed thee; therefore do not fear them. God says I have placed the forehead of the Prophet like adamant; not that he strove with the people by either injustice or audacity, but because God opposed the confidence with which Ezekiel was endowed to the furious impudence of the people. In this sense then the forehead of the Prophet is said to be adamant Now he adds — do not fear, then, and do not be broken by their face or presence These phrases, that the Prophet be not broken, and yet fear not, seem to be opposed to each other, since he excels in unconquered fortitude. But God so tempers his favor, that the faithful always have need of excitements, even when he animates them, and supplies them with strength. God, therefore, so works within his servants, that they do nothing except as they are ruled by his Spirit; and yet they have need of his teaching, since his exhortations to them are never superfluous. Profane men think that there is no use in teaching, and that all exhortations are frivolous, if God, when he acts upon us by his Spirit, not only begins, but continues and perfects his own work. But the Scripture shows that these two things mutually agree; for while God strengthens us and renders us unconquerable by his Spirit, at the same time he breathes virtue into his exhortations, and causes them to flourish within us, and to bring forth fruit In this way God on his part confirms his Prophet, by giving him an adamantine forehead and more than stony, and by giving him an unconquered spirit, and yet he exhorts him to fear not. We see, then, how God governs his own people within them, and yet adds teaching as an instrument of his Spirit. Then he adds, because they are a rebellious house, or although they are; for the particle כי, ki, is often put adversatively, as we have said elsewhere. If we take it in its proper sense, it will suit very well, because they are a rebellious house; as if it had been said, the Prophet has no cause for fear, because he was carefully admonished beforehand, and nothing new could happen; for we are accustomed to be very much frightened by novelty; but when we have meditated on what happens, we are not disturbed, neither do we stand still nor hesitate; for although the Prophet had already learnt that the house of Israel was rebellious, yet he perseveres, because he experiences nothing new or unusual. It follows —

Ezekiel 3:10-11

10. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears.

10. Et dixit mihi, Fili hominis, omnes sermones meos quos loquor ad te sume in corde tuo, et auribus tuis audi.

11. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord GOD, whether they will hear, or whether they will forbear.

11. Et vade (ingredere) ad transmigrationem, That is, to the captives. — Calvin. ad filios populi tui, et loquere ad ipsos: et dic illis: sic dicit Dominator Iehovah, sive audiverint sire cessaverint.

This is a repetition of the same doctrine; for we said that our Prophet is more verbose than Isaiah, and even than Jeremiah, because he had accustomed himself to the form of speech which was then customary among the exiles, he is not, therefore, either so restricted or so polished; but we must understand that he accommodated his language to learners, because he had to do with a people not only rude and dull, but also obstinate. And then they had degenerated as much from the purity of their language as from that of their faith; hence the Prophet purposely bends aside from elegance of language. Whatever repetition he might use with men so dull and slothful, it was not superfluous. He says, therefore, what we have formerly seen, that he was commanded to speak all the words, but he previously says, that he was commanded to receive them in his heart, and to perceive them with his ears The order is inverted, because we must perceive with the ear before we receive in the heart. And they philosophize with more subtlety than truth who say, that the interior hearing precedes, inasmuch as the ears are struck by the sound in vain, unless the heart was already docile. For although God prepares his elect for hearing, and gives them ears for that purpose, yet his teaching does not penetrate to their minds before it has been received by the car. There is no doubt, then, that here one thing is put before the other, by what we call a ὕστερον πρότερον The result is, that; the Prophet, as he is sure of his calling, hears God speaking to him. But this was not said for his sake, but that he might securely boast himself to be a servant of God, and bring forward nothing but what he had heard from the mouth of God himself. As, therefore, in this confidence, he was to contend against the people’s impiety, so he was commanded to hear the words of God We hear, then, a repetition of what we formerly saw, namely, that the Prophet freely boasts that he did not bring forward merely windy eloquence, as profane men do, who have no other object than to obtain the applause of men.

The Prophet, therefore, here says, that he was commanded to receive the words of God in his heart.

Now it is added, that he may go and proceed to the captivity, to the children of his own people We see, then, that God does not regard the Prophet so much as the Israelites, because they had never willingly yielded to the Prophet when he brought a message by no means pleasing. For nothing could be more sad and hateful to them than to hear threats and curses. Because, then, they had never willingly bent to obedience, he is sent with a testimony that he had learnt what he uttered in God’s school; then that he had so learnt from God, that he adds nothing of his own; lastly, that he so speaks, that; the obstinacy of the people is not overcome: Whether they will hear, or whether they will forbear, do thou nevertheless go forward Wherefore? Thou shalt say, thus saith the Lord. We have already explained the meaning of this phrase, namely, where we are persuaded that our labor is pleasing to God, although it be useless to men, yet this ought to suffice us, that God has sent us. Then he wishes to try our constancy, lest when we see ourselves laboring in vain, we should cease on that account, instead of being prepared to obey, whatever may happen.

PRAYER.

Grant, Almighty God, since thou art desirous that the teaching of thy Prophet should be set before us, so many ages after his death, that we be not either obdurate or rebellious; but may we submit ourselves to thee in all becoming reverence and obedience, that the labor which ended in the condemnation of thine ancient people, through their contumacy, may this day be salutary to us, and may we so follow what thou teachest through him, that we may tend to the goal to which thou callest us, until after finishing our course with perseverance, we may be at length gathered together within thy celestial kingdom, through Christ our Lord. — Amen.

Lecture Ninth.

Ezekiel 3:12

12. Then the Spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place.

12. Et sustulit me Spiritus: et audivi post me vocem strepitus magni Benedicta gloria Iehovae e loco suo.

The Prophet again affirms what we have formerly seen, that God had worked upon his mind by the secret instinct of his own Spirit. Although, therefore, God had exhorted him to fortitude, yet the Prophet shows what he demanded of himself. In short, the Prophet was strong in God, because God implanted his virtue within him. He says, therefore, that he was raised up by the Spirit, which only means that the agitation within him was of no avail, unless through heavenly inspiration; so also he ought to be carried beyond himself for the time, that nothing human should appear within him. But more will be said about this hereafter.

He adds, that he heard a voice of a great rushing, that is, a sonorous voice, and one different from the usual voice of men: for the, Prophet, by the noise or tumult of the voice, could distinguish it from the usual voice of men. Blessed, said it, be the glory of Jehovah from his own place We cannot doubt that this benediction was suitable to the occasion of its utterance: when, therefore, this voice was heard, God wished to refute the clamorous voices of the people who thought themselves injured. For we know that the people were querulous, and murmured because they thought themselves treated with greater harshness than they deserved. Hence the glory of God is opposed to all impious and sacrilegious blasphemies, which the Israelites were in the habit of vomiting forth against God, as if he treated them cruelly. In short, this voice restrained all calumnies, by which the impious then endeavored to overwhelm the glory of God. He says that glory is blessed, because although men dare not utter gross and open reproaches against God, nevertheless they curse his glory as often as they detract from his justice, and accuse him of too much rigor. Hence, in opposition to this, a voice is heard, saying, the glory of God is blessed

By God’s place, I understand the Temple. I confess that in many passages of Scripture heaven is so called; not that God’s essence, which is immense, can be included within any place; for as heaven is called his throne or seat, so also the earth is his footstool, because he fills all things with his immensity. So here, as often in other places, the Temple is called God’s place, because he dwelt there with respect to men. Besides, this is said as well with reference to the exiles as to the rest of the people yet remaining at Jerusalem. For the exiles did not sufficiently consider that they were banished from their country, and dragged into a distant region, through the just vengeance of God. Since, therefore, this captivity did not sufficiently subdue them, the name of God ought to be set before them, that they might know that they were not banished from their country by the cruelty of their enemies, but by the judgment of God. The Prophet, doubtless, regards also those Jews who as yet remained at home: for they boasted that God was seated in the Temple, and so fancied that they should be always safe under his protection. But the Prophet, as we shall afterwards see, denounces on those who remained a punishment similar to that of those who were in captivity. It is then just as if he had said that God remained in his Temple, that he might shine there with conspicuous glory. Now as he wished to humble the ten tribes as well as the other two, so he wished to alleviate the grief of them all, that they should not cease to hope for the promised return. For calamity itself might lead them to despair, and to suppose their salvation impossible: nay, to think that God was as it were dead, and his virtue extinct. To what purpose, then, was the worship of God? to what purpose the splendor and dignity of the Temple, unless that God should protect his own? But they had been deserted by him; here then was matter for despair, unless it had been met: the Prophet now treats this, since on one side he reminds them that God was the just avenger of wickedness, when he suffered the ten tribes to be dragged into exile, yet that he would be their deliverer, because he does not cease to reign in his Temple, although profane men think him conquered, and treat with wanton insolence their own triumphs over him. Now therefore we perceive the sense of the Prophet: for this sentence would be cold if it were merely general; but when it is accommodated to the state of things at the time, we see that the glory of God is not extolled by any vain eulogium, and that the Temple is not mentioned in vain. (Psalm 11:4; Psalm 103:19; Isaiah 66:1.)

Ezekiel 3:13

13. I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing.

13. Et vocem Jerome rightly shows us that it is repeated — ἀπὸ τοῦκοινου “Therefore I heard a voice.” — Calvin. alarum animalium osculantium cujusque ad sociam: et vocem rotarum e regione ipsorum, vocem (inquam) strepitus magni.

The Prophet now seems to express from whence the voice which he heard proceeded: for I do not think that the voice proceeded from any other quarter, and that afterwards the living creatures moved in unison with the wheels, but it seems to me to explain what would otherwise have been doubtful, namely, that God’s glory was celebrated by the living creatures and the wheels. It is not wonderful then that a voice should be attributed to the living creatures, because we saw them to be cherubim or angels, as by the wheels God wishes to mark all actions and motions; motions, I say, which seem fortuitous, but yet are governed by the living creatures, whom God inspires with his own virtue, while he wishes to execute his designs, and so exercises his dominion over all creatures; for nothing happens which is not governed by his will. Hence a voice proceeds as well from the living creatures as from the wheels, which extolled the glory of God, and proclaimed him, in the midst of that sad and wretched slaughter of the people, still reigning in his own Temple; then, indeed, especially exercising his power, because he was a judge, in punishing their wickedness; then because he was about to become the deliverer of his own people, as he had promised them restoration after seventy years. He says also, I heard the voice of wings when they mutually embraced each other; for נקש, nekesh, signifies to embrace: others translate, when they struck or engaged in conflict with each other: but by the word osculating, conjunction is metaphorically signified. When, therefore, each wing embraced its fellow, then the voice emerged: he adds also the same thing concerning the wheels, and at length he repeats what he had said, that there was a sound of a great rushing It follows —

Ezekiel 3:14

14. So the Spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the LORD was strong upon me.

14. Et Spiritus sustulit me, et sumpsit me: et profectus sum amarus pro indignatione spiritus mei, et manus Iehovae super me fortis.

He confirms what we have formerly seen, namely, that he was acted upon by the Spirit of God, so that it was in some way without himself, and not as profane men have invented, enthusiastically: for their Prophets were deprived of self-control, and the devil so dealt with them, that they were not of sound mind. Hence the Prophet does not understand that he was deprived of self-control, because God’s Prophets were of a sedate and composed mind; but he understands that he was so governed by the Spirit of God, that he was unlike himself, and did not breathe a terrestrial air; lastly, he understands that visible marks were graven upon him, which obtained for his doctrine authority with all the people. And it was the more necessary that the Prophet should be adorned with his own proofs, on account of the dullness of the people, and also because his message was distasteful to them, and he had not previously discharged the duty of a teacher. It was needful, therefore, that he should be so renewed that the people should acknowledge him as inspired. He had lived familiarly among his friends, and was sufficiently known both by appearance and character. Meanwhile God, as I have said, separated him from common life, that he should represent something celestial; and the object of this was, as we have shown, to conciliate confidence and reverence towards his teaching. He felt indeed the agitation of the Spirit, and it is scarcely to be doubted that the people also knew it, otherwise they would scarcely have had confidence in him when speaking of himself.

The object of this remarkable government of the Spirit was, that the Israelites, if only awake and attentive to the miracle, might know the Prophet to be in some manner renovated. But what follows seems opposed to the former sentence; for he says (Ezekiel 3:3) the volume was sweet as honey, but now that he departed in the bitterness of his spirit;. but as I briefly explained yesterday, this is easily reconciled; for the Prophet was not deprived of all sensation. Although he was entirely consecrated to God, and in no degree remitted his diligence and alacrity, yet he retained some human feelings: hence the spirit of bitterness of which he speaks, which he calls his own spirit Whence we perceive an implied contrast between that motion by which he was caught up and that feeling, which, although not sinful, was in some way different from the grace of the Spirit, because the Prophet so burnt with zeal that he performed the commands of God almost in forgetfulness of self: yet, at the same time, he felt within him something human, since the power of the Spirit had not extinguished all sorrow. We hold, therefore, that the Prophet was in some degree inspired by the Spirit, and yet that his own spirit was bitter He adds, and the hand of Jehovah was strong upon me By “hand,” some understand prophecy, but in my opinion ignorantly: I do not doubt that its meaning is power or authority. He says, the hand of God was strong, because he ought to obey God, although the bitterness of which he spoke should draw him in a contrary direction. As Paul says, (2 Corinthians 5:14, and Philippians 1:23,) that he was constrained by a zeal of God, so also the Prophet signifies that he was constrained by the secret instinct of the Spirit, so that he did not act from human motives, nor yet obey the wishes of his own mind, nor follow his own individual will, but was only intent on rendering obedience to God. In this sense, then, he says, that the hand of God was strong upon him Otherwise it might be objected — why did he not fall away when he was so oppressed with grief, and anxiety so overwhelmed his spirit? he replies, the hand of God was strong and prevailed, since otherwise he would have failed a hundred times, had he not been supported by the power of God. And thus we see that there was some repugnance in the Prophet, since as man he was affected with sorrow, but the power of the Holy Spirit ruled over him, so that he denied himself and all his human affections.

Ezekiel 3:15

15. Then I came to them of the captivity at Telabib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.

15. Et veni ad transmigrationem That is, to the captives. — Calvin. in Thelabib: sedebant Literally, the passing over of those sitting — Calvin. autem prope flumen Chebar: illic ipsi sedebant; et sedi etiam illic septem diebus, obstupescens Or, desolate — Calvin. in medio ipsorum.

Now he says, that he had returned to his own people, not that he had ever removed from them, but had been drawn by the vision from the intercourse with men. For God revealed himself to him on the bank of the river Chebar, but he was solitary: and that this was done by vision, is by no means doubtful, since he was always among his own people. How then does he say, that he is now returned? Why, because the vision had vanished, and so he was entirely occupied with the other captives. What some affirm with subtlety, that he was like a monk, is frivolous: for they say, that he abhorred the wickedness of the people, and, that he might not contract any stain of impurity, had sought solitude: but this is not probable. Without doubt., the Prophet means that he returned to his former mode of life from the time when he heard God speaking and saw the vision. He then says — I sat seven days in some way absorbed in either admiration or sorrow, for שמם, shemew, signifies “to be desolate,” “to be astonished,” “to wonder.” But as to the Prophet sitting quiet and silent for seven days, there is little doubt but that in this way God prepared him for beginning to speak afterwards to the greater surprise of the whole people. Nor ought it to seem absurd that he was dumb although sent by God:: for this did not occur through any negligence or delay which can be accounted a fault, but the office of teaching had been so imposed that he was not yet instructed by any fixed commands; as if any one were chosen ambassador either by a king or a senate, and were afterwards furnished with his instructions, so the Prophet was called to the prophetic office., but knew not yet what he was to say. He had indeed eaten the roll, but God had not yet suggested whence he ought to begin, nor how he ought to temper his doctrine. Hence Ezekiel had not yet been drawn forth: therefore he says, that he sat with either great stupor or great desolation, as they say. For his very appearance would rouse the attention of men, that they should enquire the meaning of this unusual sorrow. Whatever it was, we see that this silence was a preparation for the discharge of his duty with greater fruit and efficacy, since his speech ought afterwards to be received with greater reverence when he had been silent for seven days

Then he says, I came to the exiles who sat in Thelabib I willingly accord with the opinion of those who take this for the name of a place, and ancient interpreters even have left these two words. Their Septuagint version has μετέωρον, as if it meant “lofty.” תלל, thelel, signifies to elevate, but it ought to be תלול, thelol, if the Prophet meant that he was exalted, but this is not suitable, since he rather asserts that he was like the rest of mankind after the vision was withdrawn. Some render it “skillful,” but I am not aware of their reason: but as I have already said, their opinion is probable, who suppose it the proper name of a place. Jerome translates, “a heap of fruit,” and not badly; for this was probably the origin of the place’s name, as cities and villages and mountains often receive their name from their situation and other circumstances; so also this place was called Thelabib. For תל, thel, signifies “a heap,” and אביב, abib, means a “stalk,” or “straw of corn,” and it may, therefore, be that the place was called Thelabib on account of its fertility, since the harvest there is very plentiful. But this is of no great moment. What we have mentioned must be especially remembered, that the Prophet was beheld in that sad and sorrowful countenance, and was silent for seven days

Ezekiel 3:16-17

16. And it came to pass at the end of seven days, that the word of the LORD came unto me, saying,

16. Et accidit a fine septem dierum That is, “after seven days.” — Calvin. factus Happened or occurred, for the same word is variously repeated. — Calvin. sermo Iehovae ad me, dicendo.

17. Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.

17. Fili hominis, speculatorem posui Or. appointed. — Calvin. to domui Israel: audies ergo ex ore meo sermones, et admonebis illos ex me.

Now the Prophet shows more clearly why he continued in silence for seven days, because, indeed, he had been appointed a teacher, but the time had not fully arrived in which he was to utter the commands of God. He waited, therefore until he should receive a distinct message. Hence he says, at the end of seven days I received a word from the Lord Whence we gather, that he had been chosen before, and that the burden of an embassy was imposed upon him: meanwhile he stood, as it were, in suspense, because he did not distinctly understand what he was to say, and where he ought to begin. Hence it appears, that God acts by degrees towards his servants, so that he claims them for his own, then he shows them generally what duties and labors they have to discharge, and at length he sends them forth to the performance of their work, and the execution of their office. This we see was done in the case of our Prophet. For first he learned that he was chosen by God, afterwards he was admonished generally to behave himself courageously, and not to yield to any threats or terrors: at length God explained to him what commands he wished him to bear to the people. As yet God seems to speak but generally, but it is as if he announced that the time had come when the Prophet must gird himself to his work: hence he says, Son of man I have appointed thee a watchman of the house of Israel

What Ezekiel heard belongs to all teachers of the Church, namely, that they are Divinely appointed and placed as on watch-towers, that they may keep watch for the common safety of all. It was the duty of those who have been appointed from the beginning ministers of the heavenly doctrine to be watchmen. And would that in the Papacy, as this name has been imposed on idols, dumb and blind and deaf, those who with swelling cheeks call themselves Bishops, had been admonished of their vocation. For we know that the word Bishop means the same as watchman. But when they were boasting themselves to be bishops, they were drowned in the darkness of gross ignorance: then also they were buried in their pleasure, as well as in sloth, for there is no more intelligence in these animals than in oxen or asses. Asses and oxen do spend their labor for the advantage of man, but these are not only destitute of all judgment and reason, but are altogether useless. But what I have said is to be remembered, when God chooses Prophets, that they are placed, as it were, on watch-towers, that they may keep watch for the safety of the whole Church. This ought now to have its force, that pastors may acknowledge themselves placed in stations whence they may be watchful: and this, indeed, is one point. Now this cannot be done unless they are endued with superior gifts and prevail in the grace of the Spirit above the commonalty. Nor is it sufficient that pastors should live as private men, but they ought to wait longer, as if they were placed on a lofty watchtower, which demands both diligence and a power of observation: this is a second point.

It is now added, thou shalt hear words from my mouth, and shalt announce them to the people from me. Here a general rule is prescribed to all Prophets and pastors of the Church, namely, that they should hear the word from the mouth of God: by which particle God wishes to exclude whatever men fabricate or invent for themselves. For it is evident, when God claimed to himself the right of speaking that he orders all men to be silent and not to offer anything of their own, and then, when he orders them to hear the word from his mouth, that he puts a bridle upon them that they should neither invent anything, nor hanker after their own devices, nor dare to conceive either more or less than the word: and, lastly, we see that whatever men offer of their ownselves, is here abolished, when God alone wishes to be heard, for he does not mingle himself here with others as in a crowd, as if he wished to be heard only in part. He assumes to himself, therefore, what we ought to attribute to his supreme command over all things, namely, that we should hang upon his lips. But if this was said to Ezekiel, how is it that men of no authority now dare to spread abroad their own fictions, as we see done in the Papacy? for what. is such a religion but a confused jumble of the numberless fictions of men? dray have heaped together, from many brains, an immense chaos of errors; ‘for they wish us to adore as the oracles of God whatever foolish men have imagined. But who among them will boast himself superior to Ezekiel? nay, if they were all put together will they dare to assert that they can be compared with him alone? And if they dare, who will admit their arrogance? We see then, that Ezekiel with the other Prophets is reined in, that he should not say anything but what he has heard from God’s mouth.

Now it follows, thou shalt admonish them from me The word which the Prophet uses, signifies as well to admonish as to caution. There is no doubt that he means those admonitions by which men are roused to caution, lest they should perish through any error or thoughtlessness. Hence after God had subjected the Prophet to himself, and commanded him to be a disciple, he appointed him a teacher, because hearing was not sufficient, unless he who had been called to rule the Church should deliver out of his hand what he had received from God. God therefore commands his Prophet to speak, after he had ordered him to hear. But he adds, from me, that the people may understand that God alone is the author of instruction. False teachers, indeed, proudly assume the name of God, as we see in the Papacy that this axiom sounds through it, that the Church is ruled by the Holy Spirit immediately, and therefore that it cannot err: but these two things are to be read conjointly, namely, that he who is appointed a teacher should hear God speaking, and afterwards should admonish in the name of God himself, that is, should profess that he is the minister and witness of God, so that his teaching should not be thought his own. For those who affect the praise of ability, or learning, or eloquence, often obscure the name of God, and therefore although they professed that they had their teaching from God, yet afterwards they speak from themselves: that is, they puff themselves up with vain ostentation, so that the majesty of God does not appear, nor the efficacy of the Spirit in that profane method of teaching. Hence God afterwards imposed a law upon his Prophet, that he should utter nothing but what he had heard: now he adds another clause: that he should admonish the people; but he must admonish them not from himself, but must always have in his mouth that sacred name of God, and show that he is in reality sent from him. For after this manner spake Moses, What am I and my brother Aaron? (Numbers 16:11.) Here we see that Moses spake from God; that is, professed himself to be God’s minister, when he bore witness that he was nothing, that he assumed nothing to himself, and acted in nothing by his own peculiar counsel or motion.

PRAYER.

Grant, Almighty God, since thou condescendest to interest thyself in our salvation, and stirrest up thy servants to be to us instead of eyes, that we may know thy watchfulness over us lest we perish, — grant, I pray thee, that we may be so roused by the holy admonitions which flow from thee through their ministry and service, that if we have turned aside from the right way we may speedily return to it, and so go forward in our course, and be endued with such perseverance, that we may at length arrive at the fruition of that blessed rest, which has been obtained for us by the blood of thy Son. Amen.

Lecture Tenth.

Ezekiel 3:18

18. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.

18. Cum dixero impio, morte morieris, et non admonueris ipsum, et non locutus fueris ad eum, admonendum impium a via sua impia, ad vivificandum ipsum: impius ipsc in iniquitate sua morietur: sanguinem vero ejus e manu tua requiram.

The Prophet is now taught how difficult and dangerous an office he has now to undertake. God had previously laid it down as a law that he should utter nothing of himself: now he adds, that, the watchman is so set over the people that he must render an account of the diligence with which he goes through his watches. It is just as if it had been said that souls were committed to his care and fidelity, so that if they should perish he must undergo punishment before God. But it is better to explain the words — if when I say to the impious, “Thou shalt surely die,” and thou dost not admonish him, and he perish, then from thee will I require his blood In the first place, God confirms what we saw yesterday, that it is not. permitted to any mortal to condemn or absolve at his own discretion. When, therefore, God sends forth his servants, he does not resign that power, for still the supreme authority remains with himself: because there is one lawgiver, as James says, who can save and destroy. (James 4:12; Ezekiel 13:19.) And elsewhere Ezekiel reproves the false prophets, because they keep alive the souls which were dying, and slay the souls not devoted to death. For we know that proud men always tyrannize over the conscience when they take upon themselves the prophetic name, and substitute themselves in the place of God, as their practice is in the Papacy. For the Pope indeed pretends that he does nothing in his own proper name, but meanwhile he claims the prerogative of God, and sits in the temple as an idol, because nothing is more peculiar to God than ruling our minds with celestial doctrine; but the Papists themselves heap on their own comments, and so it comes to pass that they miserably distort and drown their own consciences even to utter destruction. They enact laws according to their pleasure, then they always add the condition, that they must be kept under pain of eternal damnation, or of mortal sin, as they say. This place, then, must be diligently marked, where God claims to himself alone the power and right of condemning: if, says he, when I say to the impious. From this we infer, that all those are sacrilegious who bind consciences with their own laws, decrees, and enactments, enforcing one thing and forbidding another, because they take away from God what here he wishes to be assigned to him, for it is his office alone to pronounce sentence, for Prophets are only his heralds.

Meanwhile those fanatics are to be rejected, who, under pretext of this place, wish to give license to sin, and assert there is no difference between good and evil, because it is not our duty to condemn. For, properly speaking, we do not assume anything to ourselves when we recite what has proceeded from the mouth of God. God condemns adulterers, thieves, drunkards, murderers, enviers, slanderers, oppressors: if one inveigh against an adulterer, another a thief, a third a drunkard, shall we say that they take upon themselves more than they ought? By no means, because they do not pronounce of themselves as we have said, but God has said it, and they are but witnesses and messengers of his sentence. Yet this moderation must be maintained, not to condemn any one through moroseness, since many immediately abominate whatever displeases them, and cannot be induced to use diligent inquiry. Inquiry, therefore, should precede our sentences; but when God has spoken, then we must follow the rule which was given to the Prophet, if thou hast not admonished him, and spoken for his admonition Here the character which was imposed upon Ezekiel is referred to: for the same duty does not devolve upon private individuals who do not bear the prophetic name. For we must remark that this is not a general declaration which concerns all men at large, but it concerns a Prophet who had already been called to be a watchman: for unless those who sustain such a burden admonish mankind, no excuse remains for them but the necessity of sending an account to God for those who are lost. And the repetition shows that this ought not to be done as a matter of course, but that Prophets ought to be anxious and even zealous in recalling sinners. This clause was clear enough: if thou dost not admonish the wicked after I have spoken: but it is added, and hast not spoken for his admonition This sentence seems to be repeated in vain, but God signifies that. unless the Prophet admonishes sinners, he is not absolved, because he spoke once in passing and uttered but a single word. We should remember that sinners ought to be continually reproved that they may return to the right way. And this is the tendency of Paul’s doctrine to Timothy:

“be instant in season and out of season.” (2 Timothy 4:2.)

For if it had been sufficient to reprove sinners mildly, and afterwards to spare them, Paul would have been content with that courtesy, but he says, we must be urgent on every occasion. The minister of the Church then must not cease to repeat these admonitions, as Paul says elsewhere to the Philippians —

“I am not weary of repeating the same things to you.” (Philippians 3:18.)

And we know what he professes in the Acts. (Acts 20:31.) I have not ceased day and night, publicly and privately, to admonish each of you. That perseverance then which Paul shows that he used is here enjoined on all the Prophets and servants of God.

He says, to urge him to turn from his evil way, that is, to be cautious; as it was said yesterday, זהר, zeher, means to be cautious; here it is taken actively — unless thou hast spoken, that thou mayest teach him to be cautious, or to return from his evil way Here it may be asked, why does God touch only on one side of the teaching, and omit the chief point? For why was the law given? and why were Prophets called forth, unless to collect the people for God? Here we must exercise the obedience of faith, since we know that God regards nothing as more important than uniting miserable men in the hope of eternal life. This is the chief end of the law and the gospel, that men being reconciled to God, may worship him as a Father. Chastisements, threats, and terrors follow afterwards, of which now there is only the mention; but we must consider the condition of the people, as we have already seen it; for at that time the prevalence of impiety, and contempt of God, and of all kinds of wickedness, was so great, that the Prophet could not address the people mildly and softly. Since, indeed, that passage of Paul must be remembered, (1 Corinthians 4:21,) what will ye? how shall I come to you? with a rod, or in the spirit of mildness? When he gives the Corinthians the choice, whether they wish him to come in a spirit of tenderness, or armed with a rod for their chastisement — and why? For when they were self-satisfied with their sins, Paul could not, according to his custom, treat them as sons, nor deal freely with them, but he was compelled to assume, as it were, another character, and to use pure austerity and rigor. Such, then, were the Israelites, and hence we cannot feel surprise that God should lay aside his pity, his promises of favor, and whatever is sweet and pleasant to men; for they were not in a fit state to hear the paternal voice of God, unless previously subdued; and this could not be done without violence, because of their exceeding perverseness.

Hence we must remark, that the more displeasing the Prophets’ embassy, the greater need they had of excitements; because, if the grace of God only is to be set before a people, and the hope of eternal life to be held out to them, since there is nothing in such teaching which greatly offends them, or embitters their feelings, hence it is easy to offer freely messages of this kind. But when men are to be summoned, or rather dragged, to the tribunal of God, when they are to be frightened by the fear of eternal death, when the minister, in the armory of God, as Paul says, (2 Corinthians 10:5-7,) brings his vengeance before mankind, because offense is thus stirred up, and this sometimes instigates men to fury, because, they cannot bear thus to be pressed home with the word of God; hence it is necessary that Prophets themselves should be animated, lest they fail, or even hesitate in their duty. Now, therefore, we understand why God speaks only of his own threats and terrors, for he mingles no taste of pity, because, in truth, the Israelites were not capable of profiting by any mildness, so that the Prophet would never have dared to discharge his duty so courageously unless this threat had been added. In other places we shall see the Prophet as God’s ambassador, for reconciling the miserable exiles to God; for he will bring forward many testimonies concerning the reign of Christ, and the restoration of the Church, and will herald the mercy and pardon of God; but before he can utter any message of grace, he must himself contend with the extreme obstinacy of the people. Hence it is, therefore, that God only can say, that the impious must be admonished, that they may return from their impiety

It is added, to give them life; and this may seem absurd, because all hope of repentance was taken away beforehand; they are a rebellious house and a bitter one, thou wilt not profit them. (Ezekiel 2:5, 6, 8.) But it now seems that the fruit of his labor is promised, when mention is made of the life of those who, when admonished, shall repent. But in the first place we must remember, that some individuals always are curable, even if the whole body of the people appears desperate. For God, when he previously said that all the Israelites were rebellious and intractable, referred to the body at large, but as he is accustomed to preserve some small seed, there were a few remaining in that people who might be converted by the Prophet’s labor. This is one point. Besides, we must remember, even if no success from labor appears, yet it ought to satisfy us, just as if we had succeeded better and according to our wishes. For example, suppose our duty to be with the impious multitude, where-ever we turn our eyes contempt of God meets us, and even such wickedness, that we seem to lose all our pains. But yet, whilst the sin of the people affords us only materials for despair, we ought, nevertheless, to pursue our course, just as if the seed sown were producing fruit. Although, therefore, Ezekiel had heard from God’s mouth that the people would be rebellious, yet he ought to spend his labors for God quite as much as if he either perceived or hoped for some good result. In the meantime, what I have touched upon must be borne in mind, namely, that God always has some seed as a remnant, although the people as a whole may be lapsed into impiety.

It is now added, the impious man shall die in his impiety, but I will require his blood at thy hand. God here says, that he had called his servant under this condition, that he must render an account if any one perished through his fault. This place, although I have lately touched upon the subject, shows how dangerous an office those sustain who are called to the duty of teaching. Nothing is more precious to God than souls which he has created after his own image, and of which he is both the Redeemer and Father. Since, therefore, our souls and their salvation are so dear to God, hence we infer, how anxiously Prophets and all pastors ought to discharge their duties; for it is just as if God were to commit souls to their care, under this condition of rendering an account of each. Nor is it sufficient to admonish one and another, for unless they had endeavored to recall all from destruction to life and salvation, we hear what God here pronounces. Hence, also, Paul uses this expression, woe is me if I preach not the gospel, for a necessity is laid upon me. (1 Corinthians 9:16.) In fine, that the Prophet may be roused to undertake his office, God here announces that certain penalties hang over him, unless he diligently endeavor to recall all wanderers into the way of salvation. But, because men think that their ignorance will prove a sufficient defense, this cavil is removed, because God says they shall perish, although they were not admonished. This exception is added advisedly, that men may not flatter themselves, and throw the blame upon their pastors, if they perish in error. Although, therefore, any one has not been admonished, yet he shall die, and although the pastor shall render an account of his negligence, and shall spare himself while doing so, yet he shall have no excuse before God. Now we perceive that negligence in Prophets and pastors is allied to perfidy, when they knowingly and willingly permit souls to perish through their own silence: meanwhile, it is not surprising if God adjudges to death those who are not admonished: for their conscience is a sufficient accuser, and however they may now defend their error and ignorance, it is certain that they perish of their own accord. Afterwards it follows —

Ezekiel 3:19

19. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.

19. Et tu si (quod st) admonueris impium et non fuerit conversus ab impietate sua, a via sua impia, ipse in sua iniquitate morietur: tu vero animam tuam liberasti.

The Prophet is here taught how usefully he will lay out his labor, although he should appear to fail, for he ought to be satisfied with this alone, that God approves his efforts. Although, therefore, those who were to be brought back by holy exhortations remain obstinate, yet God’s servants ought not, through fastidiousness, to throw up their commission as if it were useless, for they free their own souls. It has been formerly said, that a necessity was imposed upon them, but if they are dumb dogs the destruction of souls will be imputed to them, but when they have executed their duty and satisfied the Almighty, ought not it to suffice them to be absolved in his opinion? We see then, that the Prophet was animated by this consolation, lest he should be weary of admonishing abandoned and obstinate men, because, if they were not profited by his teaching, yet its fruit should return to himself. That expression of Christ’s is well known, “Into whatsoever house ye enter, salute it: if the house be unworthy, your blessing shall return to yourselves.” (Matthew 10:12, 13; Luke 10:5, 6.) So also when the Prophets anxiously desired to reclaim the wandering sheep and to collect them within the fold, if they experienced such petulance that their labor did not profit them, yet their usefulness shall return to themselves. Now we understand the counsel of God in these words, Thou, therefore, hast freed thy soul. Here he does not put impiety only, but impious way, for the sake of explanation: unless any one had rather distinguish that impiety is the interior wickedness of the heart, but an impious way is the outward life and comprehends all actions, which is perhaps more probable, although there is no reason to object to add impious way as an explanation after the mention of impiety. Now it follows —

Ezekiel 3:20

20. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand.

20. Et si justus aversus fuerit a justitia sua, et fecerit iniquitatem, et posuero offendiculum coram facie ejus, Or, “and then I shall put a stumblingblock before his face.” — Calvin. ipse morietur; quia non admonueris, in scelere suo morietur, et in memoriam non venient justitiae ejus, quia (quas) fecit, sanguinem vero ejus e manu tua requiram.

Here God adds another part of duty which is incumbent on all Prophets. For they are first sent to bring back into the way those who had been alienated from God, then to retain those who are already within the flock, and to lead those onward to the goal who have already entered upon the course. We see, therefore, that Prophets ought to be occupied with both duties, so that they may not only recall to their obedience to God those who wander after their own lusts, but also confirm those who are, of their own accord, teachable already, and encourage them to persevere, and prevent them from failing away. Hence, after God has spoken concerning the correction of sinners who had strayed, he now adds another member. If, says he, the righteous man be turned aside from his righteousness, and thou hast not admonished him, he shall ate, and I will require his blood at thy hand Where in effect God signifies, that Prophets are guilty, not only if they do not exhort those who have withdrawn from the right way to retrace their steps, but also if they do not retain within their duty those who have already entered upon the right course. We must then have two objects in view, to recall those who have fallen into various errors, and to take care that those within the fold should not fall away, but be strengthened in perseverance. Hence it is now added, If the righteous shall turn aside, he indeed shall die, but his blood will I require

Here it may be asked, how can the just turn aside, since there is no righteousness without the spirit of regeneration But the seed of the Spirit is incorruptible, (1 Peter 1:23,) nor can it ever happen that his grace is utterly extinguished; for the Spirit, is the earnest and seal of our adoption, for God’s adoption is without repentance, as Paul says. (Romans 11:29.) Hence it may seem absurd to say, that the just recedes and turns aside from the right way. That passage of John is well known — if they had been of us, they had remained with us, (1 John 2:19,) but because they have departed, that falling away proves sufficiently that they were never ours. But we must here mark, that righteousness is here called so:, which has only the outward appearance and not the root: for when once the spirit of regeneration begins to flourish, as I have said, it remains perpetually. And we shall sometimes see men borne along with a wonderful ardor of zeal for the worship of God, and to be urged to promote his glory beyond even the very best men; indeed we shall see this, but, says Paul, God knows those who are his own. (2 Timothy 2:19.) Hence it is not wonderful that God under the name of righteousness here commends virtues which deserve praise before men, even if they do not spring from a pure fountain. Thus we see it. often happens that the righteous are alienated, and turn aside from the right way. This passage, then, ought to stir us up to seek from God continually a spirit of perseverance, because such is our propensity to sin, that we immediately flow in different directions like water, unless God strengthen us. When therefore we see the righteous themselves depart from the way, let us lea4 and become sure of the constancy of our own faith, only let our confidence be founded on the help of the Holy Spirit and not. in ourselves. In the meantime, we see that Christ did not pronounce this passage in vain: Happy are those who persevere unto the end, (Matthew 24:13,) because many fall away in the midst of their course, or reversing their steps, turn their backs upon God.

Now we must carefully remark what follows, his righteousness shall not be remembered, because some desire to bargain with God, so that if for a time they enter upon the pursuit of piety, that may be taken into account and avail in their favor. But we hear what God pronounces, all their righteousness shall not be remembered in the case of backsliders There is no encouragement to flatter ourselves into sloth and security, when God shows that unless we continue to the end, even the goal of our career, whatever else we attain unto, it is useless. He says, as clearly as words will express it, if he shall fall away, or recede, or turn aside from his righteousness and shall commit iniquity We must mark this diligently, because we know that the very best men often fall away; but here a falling away is intended, where any one casts himself headlong on impiety: hence to commit iniquity is to give oneself up entirely to impiety; as when John says, that those who are born again of the Spirit of God do not commit sin, (1 John 3:9,) he means, are not addicted to sin, even if as yet they dwell among many infirmities and failings: as also Paul says, that sin dwells in us, but does not reign. (Romans 6:12.) Hence to commit sin is to give oneself up to sin. But God says, I will place, or for placing, or if I shall have placed, a stumblingblock before his face Punishment is here called a stumblingblock, when God demonstrates his vengeance against apostates. Although a stumblingblock may also be called actual admonition, as the phrase is; but because that is too far-fetched, I receive it simply, if the righteous shall have turned aside: but I shall have rendered the reward which he deserved, he shall die, because thou hast not admonished him: in his unrighteousness shall he die: thus I point it off, for interpreters seem to me improperly to have mingled together — he shall die, and — he shall die in his iniquity. Now that threat which we have seen is repeated, namely, that all prophets who have deserted their office are guilty before God, because their sloth differs little from perfidy: for God considered them worthy of the greatest honor, since he committed souls to them, which, as we have said, he esteems so dear and precious. But if they reject this trust committed to them, we see that they not only act injuriously to man, but are also ungrateful to God; and their sluggishness is not only united with perfidy, but also with sacrilege, because they permit Satan to snatch from God what was his own. Just as if any watchman should desert his post and betray it to the enemy; because when they see some wander and others desert, it is clear that this does not arise from ignorance, as we have said, but to the snares of Satan and lust are those exposed whom Christ has redeemed with his blood: hence as we have said, this their treachery is without excuse.

PRAYER,

O Almighty God, grant, that as thou dost appoint the ministers of thy doctrine, whom thou dost raise up, watchmen over us on this condition, that they be vigilant for our safety, — grant that we also may be attentive to their instructions, and avoid a double destruction through our own fault, by error and obstinacy; but if we should happen to wander, may we be wise again immediately we are blamed, and so return into the right way, as never to desert it again, but persevere unto the end, that we may at length enjoy that eternal blessedness which is laid up for us in heaven, through Christ our Lord. Amen.

Lecture Eleventh.

Ezekiel 3:21

21. Nevertheless, if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.

21. Et tu si ipsum admonueris nempe justum ne peccet justus, et ipse non peccaverit, vivendo vivet, quia admonitus fuit: tu vero animam tuam liberasti.

We saw in our last lecture that the office of pastors is twofold, that they collect the dispersed sheep, and retain within the fold those whom they had gathered together. For as man’s nature is inclined to many failures, it often happens that those who have been gathered into God’s sheepfold are dispersed hither and thither, through their own infirmity, unless they are strengthened. For this reason constant admonitions are necessary; and hence God asserts that those pastors will be guilty, if though their negligence the righteous fall away. He now pursues the same sentiment, but adds another clause — but if the righteous is admonished the shepherd is guiltless The whole meaning is this, because Ezekiel had been called to the office of teaching, he ought to be intent in recalling into the way those who have erred, and also in retaining others. In the meanwhile we must observe, that those who seem to have entered on the right way are daily subject to error, unless God retains them by his servants, and urges them to go forward. Now it follows —

Ezekiel 3:22-23

22. And the hand of the LORD was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee.

22. Et fuit super me illic marius Iehovae et dixit mihi, surge et egredere in planiciem, et illic loquar tecum.

23. Then I arose, and went forth into the plain: and, behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I fell on my face.

23. Et surrexi, et egressus sum in planiciem: et ecce illic gloria Iehovae stetit stans sicuti gloria quam conspexeram super flumen Chebar: et cecidi in faciem meam.

God seems in some way to play with his Prophet, when he sends him about, and apparently changes his plan. For the duty of teaching was previously imposed upon the holy man, but now he is commanded to go abroad, and afterwards God orders him to shut himself up at home. Hence this variety seems like a change of plan, when God first commands his servant to speak, and afterwards to be silent. But it is by no means doubtful that, by this method, the authority of the Prophet was confirmed, when God evidently governed his tongue, whether for speech or silence. For although he was created a teacher, yet he restrained himself till God should suggest what he was to say. Afterwards he was ordered to be silent, and obeyed God; then when God dictated words, and commanded him to go forth in public, he began to discharge his office. Now, if he had begun to speak directly upon his appointment, too great levity might be objected against him; but when he showed his alacrity, and yet remained silent during God’s pleasure, greater weight was added to his teaching.

Now we understand to what purpose the hand of God was upon him By the hand of God his power is understood; for that exposition is cold, as I have before observed, which interprets the hand of God as the prophetic office. He perceives, then, that he was impelled by the secret virtue of God. Lastly, the hand of God is nothing else but the agitation of the Spirit, since the Prophet felt that he was not carried forward by human power, or by any arbitrary impulse, tie says, therefore, the hand of Jehovah was upon me, and he said to me arise, and go forth to the plain, that I may speak there with thee. Ezekiel could not but suppose that he was led forth to proclaim immediately God’s commands to the people. But in this opinion he was mistaken, because, as we shall see, he was brought forth into the midst that he should immediately shut himself up at home. But before he says this, he says that he went forth We see hove submissive he was whenever God sent him. And this is worthy of notice, because unless God’s calling please us, and our sense approve Calvin’s Latin — “Quia nisi nobis arrideat Dei vocatio, et sensus noster subscribat.” The French is — Pource que si la vocation de Dieu ne nons vient a gre, et que nostre sens l’approuve. it, we fly back, or at least put it off. But the Prophet had a just excuse, according to human judgment, for turning his back with some color of reason; for God had often addressed him already, and as yet without fruit. But now, although he is hitherto held in suspense, yet God does not pronounce what he wishes him to do; yet he goes out into the plain, because God commanded him. We are taught by this example, even if the result of things is hidden from us, that as soon as God issues any command, we must obey, even if our senses refuse, yet we ought so to obey him as to follow whenever he calls, even if our doing it seems not only in vain, but ridiculous. But God did not address him in vain when he appeared in his glory, for the appearance of the glory of God ought to satisfy a holy man, although all other things should fail. He saw the glory of God, as it were, near the river Chebar; whence we gather, that. the vision was not fixed to any definite place. God, therefore, appeared once above the bank of the river to his servant, and then in the plain. As to his saying he fell on his face, I have previously explained what he means. It must necessarily happen that the faithful, who are impressed with a serious fear of God, should dread his appearance. The impious, also, are compelled to fear God, but afterwards they grow hardened, and although they are rendered almost lifeless, the stupor which follows extinguishes all sensation. But the fear which the faithful feel from the appearance of God is joined with reverence. Thus also Ezekiel fell on his face, so as not to rise again until the Spirit raised him up, as it follows afterwards.

Ezekiel 3:24

24. Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house.

24. Et venit in me spiritus, et statuit me supra pedes meos, et locutus est mecum, et dixit mihi, Vade occludere in medio domus tuae. That is, “within thy house.” — Calvin.

Here Ezekiel confirms what I have said: whenever the faithful are frightened at the sight of God’s glory, they cannot collect their mind unless the Lord prop them up by his strength. But this state was peculiar to the Prophet, because he ought to acknowledge himself, as it were, dead when he felt the Spirit of God living and flourishing in his mind. Therefore this tends to confirm him, because the Spirit restored him from a state of death to life: therefore he says, the Spirit came In fine, as the soul gives life to the man, so the Spirit of God is a supernatural life in man. We live after the manner of men, because a virtue is implanted in our soul which has faculties of its own. For in the soul is the seat of intelligence, and the will, and the sensations, and it diffuses its vigor through all the members. But the life which souls breathe into bodies is only earthly, but the Spirit of God gives life supernaturally. And this distinction must be held, because profane men boast only in outward appearances, as they call it — that is, in outward splendor, which is nothing else but a mask: and so with all their might they celebrate free-will and our natural faculties, because they have never tasted what that supernatural life is which is here mentioned. Ezekiel indeed was filled with the Spirit of God after a peculiar manner, that he might be fit to undertake the prophetic office, but this is common to the faithful for their spiritual life.

He says next, that he was placed upon his feet, because he was lying prostrate, nor could he, as I have said, raise a finger, unless he had been raised by divine power. Afterwards he relates the command of God, which appears to be absurd. For why did God appoint Ezekiel a Prophet unless that he should apply himself to the office of teaching? But now he orders him not only to rest, but even to he concealed at home. He uses the word “concealed” as if he had said, remain at home as a captive. If he had been a private man, he had enjoyed a free passage out, but now since God enjoins upon him the prophetic office, he is held captive. But all this is opposed to his mission. But first, God wished to prove the obedience of his servant; then he wished specially to confirm his calling more and more, for this was no common confirmation, because although the Prophet excelled in singular virtue, yet he did not leap into the midst, but rested at home, and became a voluntary captive, because it so pleased God. Hence the whole people might know that the Prophet did not proceed rashly, or by any sudden impulse, because he was often mute by the command of God. Afterwards it follows —

Ezekiel 3:25-26

25. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them:

25. Et nunc, Fili hominis, ecce posuerunt super to vincula, עבותים, gnebuthim, “ropes,” “twisted and perplexed ropes.” — Calvin. et ligabunt to illis, That is, “with which they bind thee.” — Calvin. ideo non egredieris in medium ipsorum:

26. And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house.

26. Et linguam tuam adhaerere faciam palato tuo, et obmutesces, et non eris illis in virum coarguentem “One who reproves;” — “Qui les repreuve;” — Fr. “vel Corripientem.” — Calvin. quia domus rebellionis Or, “of bitterness.” — Calvin. sunt.

Now God explains the reason why he wishes the Prophet to cease for a time, and to remain at home as if dumb. They have placed, said he, ropes upon thee with which they may bind thee. The opinion of those who take the passage metaphorically is not unsuitable, as if it had been said, the perverseness of the people hinders Ezekiel in the discharge of his duty, just as if he had been bound with ropes.

To make this clearer, we may call to mind what Paul says to the Corinthians, (2 Corinthians 6:11,) namely, that he was held in bondage, because his teaching could not find access to them, nor penetrate to their souls. “Our mouth,” says he, “is open towards you, O Corinthians! Our heart is enlarged towards you:” that is, as far as lieth in me, I am prepared faithfully to spend my labors upon you: but your bowels are straitened. Since therefore men, by their own depravity, hinder the course of doctrine, by reducing the servants of God to straits, it is quite consistent to represent the malice of those who are not teachable to be like ropes by which faithful teachers are bound, so that they cannot proceed freely in the course of their duty. If any one, however, prefers taking what is here said strictly and literally, the sentence must thus be understood, that the Israelites were not as yet prepared for instruction, because if the Prophet shall utter God’s commands immediately, they would be like the furious who would lay hands upon him and bind him with ropes. This sense also is very appropriate, and hence we may choose freely between them. But as to the general purport, God’s intention is by no means obscure, namely, that the Prophet ought not to take it ill, if he be for a time apparently useless without obtaining either hearers or fit disciples. We see then that this is said for the Prophet’s comfort, that he should not murmur or take it ill that God wishes him ‘to remain shut up at home; because the fit time had not yet come, as if it had been said — “If you hasten now, you will approach furious men who will by and bye rush against you and bind you with ropes. Because, therefore, you see them not yet prepared for learning, wait a while until I prepare their ears for you, that they may attend to you; or at least, that they may be rendered the more excuseless, I will send thee; and meanwhile, although they are as yet perverse, yet they cannot rise violently against thee, but whether they will or not, they shall be compelled to hear the commands which proceed from my mouth.” And he afterwards confirms this at length, as we shall see.

But he now adds, I will fix thy tongue to thy palate — or I will make thy tongue adhere to thy palate — so that thou shalt not be to them a reprover, because they are a rebellious house What God ascribed to the Israelites he now transfers to himself. He had said, They will bind thee with ropes: he now says, I will make thy tongue cleave to thy palate But these two things are easily reconciled, because in truth the Israelites rejected prophecies through their intemperance, and God thus deprived them of this benefit, because he saw they were unworthy of it. But this place shows that it is a sign of God’s vengeance, when all prophecies cease, and opportunity for hearing is taken away. For as God shines upon us by his instruction, and we have thereby a certain pledge of his fatherly grace and favor, so also when instruction is removed, it is just as if God hid his face, nay, even turned his back upon us. We must consider, therefore, what is here said — because the house of Israel was rebellious: hence the Prophet was dumb, and refrained from teaching those impious ones. God therefore desists, when he sees that he is dealing with the stupid and deaf; but. not on the first occasion of their wearying him, because he rather contends with man’s ingratitude, and never ceases, as we see in Jeremiah, to rise in the morning, and to keep watch even while it is yet night; (Jeremiah 7:2; Jeremiah 11:7; Jeremiah 35:14; Psalm 74:9;) he never ceases to call to himself even those who are slow and sluggish, nay, even the utterly rebellious: but at length, when he sees that he does not succeed by long-suffering, he takes away his instruction, as we have said. And therefore the Church complains that it is destitute of Prophets, and places that slaughter among the extreme signs of God’s anger: “We do not see our signs, and Prophets do not appear among us.” In this way they understand that they are alienated from God, and that no consolation remains to them, when God does not give them any taste of his goodness by Prophets. The ungodly indeed wish this, because nothing is more troublesome to them than to hear God continually exclaiming. Hence, as far as they can, they seek hiding-places, and think nothing better for themselves than to be torpid amidst their vices, and to be deaf to every voice of reproach; but yet nothing is more destructive to them, because God offers himself as a physician who cures our diseases, while he exhorts us to wisdom. But when he is silent, he deserts us as if abandoned to de-st, ruction, and hence I said that nothing is more destructive than when no reproach sounds in our ears, but we are sweetly flattered, because in this way Satan deprives us of our senses, and this is his final poisoning, when he so soothes us with his blandishments, that all reproach which may alarm our security altogether ceases. Now it follows: —

Ezekiel 3:27

27. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.

27. Et quum locutus fuero, et aperuero os tuum: Thus I interpret it: verbally “I will open thy mouth,” but I read in one context — “when I shall have spoken to thee, and shall have opened thy mouth.” — Calvin. tunc dices ad eos, sic dicit Dominator Iehovah: qui audit audiat: et qui desistit desistat: quia domus rebellionis sunt.

After a silence, God shows by what commands he wishes to instruct his servant, namely, by such as would exasperate the people, as we have formerly seen. His embassy therefore was hateful, since the Prophet begins with this insult — “If ye wish to hear, hear; but if not, I am not concerned.” Those who are sent as ambassadors are usually ordered to try whether they can conciliate, by courteous and friendly discourse, those with whom they have to deal. But God here follows a method completely the contrary. For what is the meaning of these words, He who hears, let him hear: he who desists, let him, desist? namely, that the Israelites may understand that the Prophet was sent to them, not because there was any hope of their becoming wise again, since they had borne witness by experiments sufficiently numerous that they were altogether desperate: but the Lord sends the Prophet, that he may strike and wound them further, and at length inflict a deadly blow. Now, therefore, we see that confirmed which the Prophet previously brought forward, that the office of teaching was enjoined upon him, not because his labor would be useful and fruitful with reference to the common people, but that he might inflame the Israelites to madness, if they were unwilling to grow wise again, that he might break them if they would not bend, and if they rejected him, that he should accuse them before God, who would be their judge, and in the meanwhile the course of Prophetic teaching would be free, however pertinaciously they might resist it. Now we understand the intention of the Prophet. Hence also we collect what I have lately touched upon: that God deals with the reprobate in various ways. Sometimes he makes it doubtful whether they be curable, and destines Prophets for them, who should exhort them to repentance. But when he sees them in their ingratitude burying all the light, then he deprives them of all doctrine; afterwards it shines forth again: at length other and denser darkness succeeds: therefore let us hasten, as long as the doctrine of salvation shines upon us, lest God darken all our minds and senses, and deprive us of that singular benefit, when the image of his paternal favor is engraven on us, as we have said. Let us go on —

CHAPTER 4

Ezekiel 4:1-3

1. Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem:

1. Et tu, Fili hominis, sume tibi laterem, et pone ipsum coram facie tua, et pinge super ipsum urbem, nempe Hierosolymam:

2. And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about.

2. Et pone contra eam obsidionem, et extrue contra eam turrim, et funde adversus eam aggerem, et pone adversus eam castra, et statue contra eam arietes in circuitu.

3. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.

3. Et tu sume tibi patenam vel sartaginem ferream, et pone illam murum ferreum inter to et inter urbem: et obfirma faciem tuam adversus eam vel contra ex opposito, et sit in obsidionem, et obsidebis eam. Hoe signum domui Israel.

CHAPTER 3

Eze 3:1-27. Ezekiel Eats the Roll. Is Commissioned to Go to Them of the Captivity and Goes to Tel-abib by the Chebar: Again Beholds the Shekinah Glory: Is Told to Retire to His House, and Only Speak when God Opens His Mouth.

1. eat ... and ... speak--God's messenger must first inwardly appropriate God's truth himself, before he "speaks" it to others (see on Eze 2:8). Symbolic actions were, when possible and proper, performed outwardly; otherwise, internally and in spiritual vision, the action so narrated making the naked statement more intuitive and impressive by presenting the subject in a concentrated, embodied form.

3. honey for sweetness--Compare Psa 19:10; 119:103; Re 10:9, where, as here in Eze 3:14, the "sweetness" is followed by "bitterness." The former being due to the painful nature of the message; the latter because it was the Lord's service which he was engaged in; and his eating the roll and finding it sweet, implied that, divesting himself of carnal feeling, he made God's will his will, however painful the message that God might require him to announce. The fact that God would be glorified was his greatest pleasure.

5. See Margin, Hebrew, "deep of lip, and heavy of tongue," that is, men speaking an obscure and unintelligible tongue. Even they would have listened to the prophet; but the Jews, though addressed in their own tongue, will not hear him.

6. many people--It would have increased the difficulty had he been sent, not merely to one, but to "many people" differing in tongues, so that the missionary would have needed to acquire a new tongue for addressing each. The after mission of the apostles to many peoples, and the gift of tongues for that end, are foreshadowed (compare 1Co 14:21 with Is 28:11).

had I sent thee to them, they would have hearkened--(Mt 11:21, 23).

7. will not hearken unto thee: for ... not ... me--(Joh 15:20). Take patiently their rejection of thee, for I thy Lord bear it along with thee.

8. Ezekiel means one "strengthened by God." Such he was in godly firmness, in spite of his people's opposition, according to the divine command to the priest tribe to which he belonged (De 33:9).

9. As ... flint--so Messiah the antitype (Is 50:7; compare Jr 1:8, 17).

10. receive in ... heart ... ears--The transposition from the natural order, namely, first receiving with the ears, then in the heart, is designed. The preparation of the heart for God's message should precede the reception of it with the ears (compare Pr 16:1; Psa 10:17).

11. thy people--who ought to be better disposed to hearken to thee, their fellow countryman, than hadst thou been a foreigner (Eze 3:5, 6).

12. (Ac 8:39). Ezekiel's abode heretofore had not been the most suitable for his work. He, therefore, is guided by the Spirit to Tel-Abib, the chief town of the Jewish colony of captives: there he sat on the ground, "the throne of the miserable" (Ezr 9:3; La 1:1-3), seven days, the usual period for manifesting deep grief (Job 2:13; see Psa 137:1), thus winning their confidence by sympathy in their sorrow. He is accompanied by the cherubim which had been manifested at Chebar (Eze 1:3, 4), after their departure from Jerusalem. They now are heard moving with the "voice of a great rushing (compare Ac 2:2), saying, Blessed be the glory of the Lord from His place," that is, moving from the place in which it had been at Chebar, to accompany Ezekiel to his new destination (Eze 9:3); or, "from His place" may rather mean, in His place and manifested "from" it. Though God may seem to have forsaken His temple, He is still in it and will restore His people to it. His glory is "blessed," in opposition to those Jews who spoke evil of Him, as if He had been unjustly rigorous towards their nation [Calvin].

13. touched--literally, "kissed," that is, closely embraced.

noise of a great rushing--typical of great disasters impending over the Jews.

14. bitterness--sadness on account of the impending calamities of which I was required to be the unwelcome messenger. But the "hand," or powerful impulse of Jehovah, urged me forward.

15. Tel-Abib--Tel means an "elevation." It is identified by Michaelis with Thallaba on the Chabor. Perhaps the name expressed the Jews' hopes of restoration, or else the fertility of the region. Abib means the green ears of corn which appeared in the month Nisan, the pledge of the harvest.

I sat, &c.--This is the Hebrew Margin reading. The text is rather, "I beheld them sitting there" [Gesenius]; or, "And those that were settled there," namely, the older settlers, as distinguished from the more recent ones alluded to in the previous clause. The ten tribes had been long since settled on the Chabor or Habor (2Ki 17:6) [Havernick].

17. watchman--Ezekiel alone, among the prophets, is called a "watchman," not merely to sympathize, but to give timely warning of danger to his people where none was suspected. Habakkuk (Ha 2:1) speaks of standing upon his "watch," but it was only in order to be on the lookout for the manifestation of God's power (so Is 52:8; 62:6); not as Ezekiel, to act as a watchman to others.

18. warning ... speakest to warn--The repetition implies that it is not enough to warn once in passing, but that the warning is to be inculcated continually (2Ti 4:2, "in season, out of season"; Ac 20:31, "night and day with tears").

save--Eze 2:5 had seemingly taken away all hope of salvation; but the reference there was to the mass of the people whose case was hopeless; a few individuals, however, were reclaimable.

die in ... iniquity--(Joh 8:21, 24). Men are not to flatter themselves that their ignorance, owing to the negligence of their teachers, will save them (Ro 2:12, "As many as have sinned without law, shall also perish without law").

19. wickedness ... wicked way--internal wickedness of heart, and external of the life, respectively.

delivered thy soul--(Is 49:4, 5; Ac 20:26).

20. righteous ... turn from ... righteousness--not one "righteous" as to the root and spirit of regeneration (Psa 89:33; 138:8; Is 26:12; 27:3; Joh 10:28; Php 1:6), but as to its outward appearance and performances. So the "righteous" (Pr 18:17; Mt 9:13). As in Eze 3:19 the minister is required to lead the wicked to good, so in Eze 3:20 he is to confirm the well-disposed in their duty.

commit iniquity--that is, give himself up wholly to it (1Jo 3:8, 9), for even the best often fall, but not wilfully and habitually.

I lay a stumbling-block--not that God tempts to sin (Jas 1:13, 14), but God gives men over to judicial blindness, and to their own corruptions (Psa 9:16, 17; 94:23) when they "like not to retain God in their knowledge" (Ro 1:24, 26); just as, on the contrary, God makes "the way of the righteous plain" (Pr 4:11, 12; 15:19), so that they do "not stumble." Calvin refers "stumbling-block" not to the guilt, but to its punishment; "I bring ruin on him." The former is best. Ahab, after a kind of righteousness (1Ki 21:27-29), relapsed and consulted lying spirits in false prophets; so God permitted one of these to be his "stumbling-block," both to sin and its corresponding punishment (1Ki 22:21-23).

his blood will I require--(He 13:17).

22. hand of the Lord--(Eze 1:3).

go ... into the plain--in order that he might there, in a place secluded from unbelieving men, receive a fresh manifestation of the divine glory, to inspirit him for his trying work.

23. glory of the Lord--(Eze 1:28).

24. set me upon my feet--having been previously prostrate and unable to rise until raised by the divine power.

shut thyself within ... house--implying that in the work he had to do, he must look for no sympathy from man but must be often alone with God and draw his strength from Him [Fairbairn]. "Do not go out of thy house till I reveal the future to thee by signs and words," which God does in the following chapters, down to the eleventh. Thus a representation was given of the city shut up by siege [Grotius]. Thereby God proved the obedience of His servant, and Ezekiel showed the reality of His call by proceeding, not through rash impulse, but by the directions of God [Calvin].

25. put bands upon thee--not literally, but spiritually, the binding, depressing influence which their rebellious conduct would exert on his spirit. Their perversity, like bands, would repress his freedom in preaching; as in 2Co 6:12, Paul calls himself "straitened" because his teaching did not find easy access to them. Or else, it is said to console the prophet for being shut up; if thou wert now at once to announce God's message, they would rush on thee and bind them with "bands" [Calvin].

26. I will make my tongue ... dumb--Israel had rejected the prophets; therefore God deprives Israel of the prophets and of His word--God's sorest judgment (1Sa 7:2; Am 8:11, 12).

27. when I speak ... I will open thy mouth--opposed to the silence imposed on the prophet, to punish the people (Eze 3:26). After the interval of silence has awakened their attention to the cause of it, namely, their sins, they may then hearken to the prophecies which they would not do before.

He that heareth, let him hear ... forbear--that is, thou hast done thy part, whether they hear or forbear. He who shall forbear to hear, it shall be at his own peril; he who hears, it shall be to his own eternal good (compare Re 22:11).

Eat this roll, and go speak - This must have passed in vision; but the meaning is plain. Receive my word - let it enter into thy Soul; digest it - let it be thy nourishment; and let it be thy meat and drink to do the will of thy Father who is in heaven.

It was in my mouth as honey - It was joyous to me to receive the Divine message, to be thus let into the secrets of the Divine counsel, and I promised myself much comfort in that intimate acquaintance with which I was favored by the Supreme Being. In Rev 10:10 we find St. John receiving a little book, which he ate, and found it sweet as honey in his mouth, but after he had eaten it, it made his belly bitter, signifying that a deep consideration of the awful matter contained in God's word against sinners, which multitudes of them will turn to their endless confusion, must deeply afflict those who know any thing of the worth of an immortal spirit.

Thou art not sent to a people of a strange speech - I neither send thee to thy adversaries, the Chaldeans, nor to the Medes and Persians, their enemies. Even these would more likely have hearkened unto thee than thy own countrymen.

Impudent and hard-hearted - "Stiff of forehead, and hard of heart." - Margin. The marginal readings on several verses here are very nervous and very correct.

Then the Spirit took me up - This, as Calmet remarks, has been variously understood.

1. An impetuous wind carried him to the place where his brethren sojourned.

2. The Holy Spirit, which filled his heart, transported him in a moment to the place where the captives were.

3. Or, he was so transported with heavenly ardour in his mind, that he ran immediately off, and seemed to fly to the place where God commanded him to go.

The promptitude and impetuosity of his spirit seemed to furnish him with wings on the occasion. However this may be understood, the going to the captives was real.

A voice of a great rushing - This was the noise made by the wings of the living creatures that formed the chariot of Jehovah. See the notes on Ezekiel 1 (note) and Ezekiel 10 (note).

Blessed be the glory of the Lord - Probably the acclamation of the living creatures: "Let God be blessed from the throne of his glory! He deserves the praises of his creatures in all the dispensations of his mercy and justice, of his providence and grace."

A great rushing - All the living creatures and the wheels being then in motion.

I went in bitterness - Being filled with indignation at the wickedness and obstinacy of my people, I went, determining to speak the word of God without disguise, and to reprove them sharply for their rebellion; and yet I was greatly distressed because of the heavy message which I was commanded to deliver.

I came to them of the captivity - Because the hand of the Lord was strong upon him and supported him, he soon reached the place.

Tel-abib - תל אביב "a heap of corn." So the Vulgate: acervum novarum frugum, "a heap of new fruits." letola chib, "to the hill Chib," or the hill of grief. - Syriac.

Seven days - Perhaps God kept him all this time without an immediate revelation, that the bitterness and heat of spirit of which he speaks above might be subdued, and that he might speak God's words in God's own Spirit. Had he gone in a better spirit he had probably been employed in his work as soon as he had gained the place of labor.

I have made thee a watchman - The care and welfare of all this people I have laid on thee. Thou must watch for their safety, preach for their edification, and pray for their eternal welfare. And that thou mayest be successful, receive the word at my mouth, and warn them from me.

God is particularly jealous lest any words but his own be taught for Divine doctrines. He will not have human creeds, no more than Traditions, taught instead of his own word. No word can be successful in the salvation of sinners but that which comes from God. Every minister of the Gospel should be familiar with his Maker by faith and prayer; God will then hold communion with his spirit; otherwise, what he preaches will be destitute of spirit and life, and his hackneyed texts and sermons, instead of being the bread from heaven, will be like the dry mouldy Gibeonitish crusts.

Thou shalt surely die - That is, If he turn not from his wickedness, and thou givest him not warning, as above, he shalt die in his iniquity, which he should not have committed; but his blood will I require at thy hand - I will visit thy soul for the loss of his. O how awful is this! Hear it, ye priests, ye preachers, ye ministers of the Gospel; ye, especially, who have entered into the ministry for a living, ye who gather a congregation to yourselves that ye may feed upon their fat, and clothe yourselves with their wool; in whose parishes and in whose congregations souls are dying unconverted from day to day, who have never been solemnly warned by you, and to whom you have never shown the way of salvation, probably because ye know nothing of it yourselves! O what a perdition awaits you! To have the blood of every soul that has died in your parishes or in your congregations unconverted laid at your door! To suffer a common damnation for every soul that perishes through your neglect! How many loads of endless wo must such have to bear! Ye take your tithes, your stipends, or your rents, to the last grain, and the last penny; while the souls over whom you made yourselves watchmen have perished, and are perishing, through your neglect. O worthless and hapless men! better for you had ye never been born! Vain is your boast of apostolical authority, while ye do not the work of apostles! Vain your boast of orthodoxy, while ye neither show nor know the way of salvation! Vain your pretensions to a Divine call, when ye do not the work of evangelists! The state of the most wretched of the human race is enviable to that of such ministers, pastors, teachers, and preachers.

But let not this discourage the faithful minister who teaches every man, and warns every man, in all wisdom, that he may present every man perfect to Christ Jesus. If after such teaching and warning they will sin on, and die in their sins, their blood will be upon themselves; but thou, O man of God, hast delivered thine own soul.

When a righteous man doth turn from his righteousness - Which these words plainly state he may do, and commit iniquity and die in his sin; and consequently die eternally, which is also here granted; if he have not been warned, though he die in his sin, the blood - the life and salvation, of this person also will God require at the watchman's hand. Pastor hunc occidit, quia eum tacendo morti tradidit. "This man the pastor kills; for in being silent, he delivers him over to death." - Gregory. From these passages we see that a righteous man may fall from grace, and perish everlastingly. Should it be said that it means the self-righteous, I reply, this is absurd; for self-righteousness is a fall itself, and the sooner a man falls from it the better for himself. Real, genuine righteousness of heart and life is that which is meant. Let him that standeth take heed lest he fall.

And I lay a stumbling-block before him - That is, I permit him to be tried, and he fall in the trial. God is repeatedly represented as doing things which he only permits to be done. He lays a stumbling-block, i.e., he permits one to be laid.

Arise, go forth into the plain - Into a place remote from observation and noise; a place where the glory of God might have sufficient room to manifest itself, that the prophet might see all its movements distinctly.

The spirit - said unto me, Go, shut thyself within thine house - Hide thyself for the present. The reason is immediately subjoined.

They shall put bands upon thee - Thy countrymen will rise up against thee; and, to prevent thy prophesying, will confine thee.

I will make thy tongue cleave to the roof of thy mouth - I will not give thee any message to deliver to them. They are so rebellious, it is useless to give them farther warning.

I will open thy mouth - When it is necessary to address them again, thou shalt sum up what thou hast said in this one speech: Thus saith the Lord, "He that heareth, let him hear; and he that forbeareth, let him forbear." Let him who feels obedience to the voice of God his interest, be steadfast. Let him who disregards the Divine monition go in his own way, and abide the consequences.

Eat - This was done in a vision. Findeth - In the hand which was sent to him.

Belly - The mouth is the proper instrument of eating, but when meat is digested, the belly is said to eat. Fill thy bowels - This denotes the fulness of the measure wherewith we should read, meditate, and digest the word of God. Honey - It was sweet to receive things by revelation from God, and so to converse with God. And usually the first part of the ministerial work is pleasant.

Speak - What things I shall shew thee, and in what words I shall declare them to thee.

Many people - Divers nations, that thou shouldest need divers tongues, to speak to them all in their own language.

All - The far greater part, tho' not every particular person.

I have - I have given thee, constancy, and manly carriage. The more impudent wicked people are in their opposition to religion, the more openly and resolutely should God's people appear in the practice and defence of it.

Captivity - Of the first captivity under Jeconiah's reign, who succeeded his father Jehoiakim, slain for his conspiracy with Egypt against Nebuchadnezzar.

A voice - An articulate sound, of many angels, attended with the rushing of the wheels, added to the noise of their wings. Blessed - Praised be the gloriously holy and just God. His place - Coming down from heaven.

Rushing - The wheels of providence moved over against the angels, and in concert with them.

Spirit - Caught him up into the air. Took - Carried me to the place where the captive Jews were crowded together. Bitterness - Not at all pleased with my work. He went in the heat of his spirit; because of the discouragements he foresaw he should meet with. But the hand of the Lord was strong upon him, not only to compel him to the work, but to fit him for it.

Tel - abib - A part of Mesopotamia, which was shut up within Chebar westward, and Saocora eastward. By - On that part of the river Chebar, which runs west - ward of Tel - abib. Where - Where I found them sitting astonished, at the sight of their change from freedom and honour to servitude and shame. Seven days - Mourning no doubt all that while, and waiting 'till the spirit of prophecy should open his mouth.

I Lay - Permit it to be laid before him. He shall - Perish in his sin. Remembered - Shall not be profitable to him; "he that apostatizes is the worst of men, because he falls from known ways of goodness and holiness."

There - At Tel - abib. Go forth - Withdraw from the multitude.

As the glory - We are not now to expect such visions. But we have a favour done us nothing inferior, if we by faith behold the glory of the Lord, so as to be changed into the same image. And this honour have all his saints.

Shut - To foresignify the shutting up of the Jews in Jerusalem.

Not go - Thou shalt be straitly confined.

But - When ever I shall reveal any thing to thee. Open - I will give thee power to speak. Let - 'Tis his duty and safety. Forbear - 'Tis at his own peril.

1 MOreover he said unto me, Son of man eat that thou findest; d eat this roll and go speak unto the house of Israel.

Who sate on the Throne and directed the Chariot or Cherubins, the Lord Jesus Christ, who also spake to him in the Chapter before.

This was done in a Vision.

In the hand which was sent to him, ch. 2. ver. 9. this explains the former and being ingeminated, doth require the Prophets greatest resolution and diligence. Read attentively, Meditate throughly, Impress the things upon thy Soul deeply, for thou must declare them with very great affection and tenderness, with exact faithfulness and fearless courage.

For then art thou fitted for, and Commissioned to undertake the Prophetick function.

Publish to them of the Captivity in Babylon, what I have declared to them, tell them what they should do, and what I will do.

2 So I opened my mouth, and he caused me to eat that roll.

And Heb. So soon as he had heard he must eat it.

Not to discusse points, but to obey, to shew my readiness indeed, and to do what lay on me to do.

Not by a force compelling me, but by a concurrent help in what the Prophet was ready to do.

3 And he said unto me, Son of man, cause thy belly to eat , and fill thy bowels with this roll that I give thee: Then did I eat it, and it was in my mouth as honey for sweetness.

In this verse is confirmed and explained what was spoken ver. 1. which see.

The mouth is the proper instrument of eating, but when meat is eaten and digested, the Belly is said to Eat, the Prophet must not just taste but he must chew, swallow down, retain, and fill his Belly with Gods word.

This is the same repeated unless it add to the other the measure, the fulness of the measure wherewith we should read, meditate, and digest the Word of God, and his Works. And since Bowels are the seat of Compassion, 'tis likely the Lord would have his Prophet be affected with pity toward that Captive people, whose miseries he must foretell, and he foresees they must suffer.

The Roll and all that was in it came from God, and Ezekiel must remember this.

And I did eat it, Heb.

Upon the pallate 'twas sweet, (this done in Vision still) as Honey, if you wonder that such bitter Tydings could be sweet to the Prophet, if it be doubted how this could be since, chap. 2. ver. 10. 'Twas full of Lamentation, &c. Resp. It was sweet to receive such things by Revelation from God, and so to converse with God; 'tis sweet to foresee future events, and to foretell Gods just judgments against sinners, and to have prospect of a vindication of the honour of God and credit of the Prophet, who seeing all these things with a well composed mind, and just zeal for God, could not but approve, and be pleased therewith, Or, It was sweet, as usually the first part of the Ministerial work is pleasant, but at last wicked mens opposition and persecution make it bitter, as ver. 14. And Ier. 15.16, 17, 18. And Rev. 10.10.

Marginal references: Rev. 1[illegible: 1 letter].[illegible: 1 letter] See Jer. 1[illegible: 1 letter].[illegible: 1 letter]

4 And he said unto me , Son of man go, get thee unto the house of Israel, and speak with my words unto them.

See ver. 1.

See ch. 2.1.

Either the first word, go, intimates the awakening and rousing him, and the latter, get thee, directs him whither to go when on his Legs, or else 'tis an idiom of the H[illegible: 1 letter]b. Language, or an [non-Latin text not transcribed], an ingemination of the same command.

See chap. 2. ver. 3.

See ver. 1.

In my Name and Authority, so some, but then it would have been in the singular number not plural. Better and fuller 'tis by others thus, what things I shall shew thee, and in what words I shall declare them to thee; these declare to the Captives in Babylon. They perhaps do expect to hear somewhat else and their flattering false Prophets, suggest other matters, but look to it, thou goest on my errand, speak therefore, in my words, as Heb.

5 For thou art not sent to a people of a strange speech and of an hard language but to the house of Israel .

Though the divine Command is reason enough, why we should obey readily, yet God is pleased to give the Prophet arguments to perswade and ushers them in here.

Who cannot skill of thy speech, nor thou speak (without gift of Tongues) to them, shift not off thy work as if with Ionah sent to a people of barbarous Tongue, in which are dark and profound idioms, but as horrid to thy Ear, as deep and dark precipices and gulphes to the eye, as Heb. deep of lip intimates.

The same repeated in other words, they will need no interpreter to tell them what thou sayest to them, nor wilt thou need an interpreter to tell thee what answer they give. Thy work will be the easier, neither difficult as things that lye deep to be dig'd out, nor as things of great weight and heaviness to be lifted, as both Metaphors imply; this is his first argument. Next implyed in it I send thee to thine own Countrey men, whose welfare thou shouldst readily seek, ond in their awn Tongue thou mayst expresse thy care for them.

They still are a Family that God owneth he hath not broke up house-keeping, there is further incouragement, and they are Israels Seed the posterity of Iacob, and under Covenant Mercy, go therefore readily for Israel shall be gathered.

Marginal references: Heb. deep of lip, and heavy of tongue, and so verse 6.

6 Not to many people of a strange speech, and of an hard language, whose words thou canst not understand: surely, had I sent thee to them they would have hearkened unto thee.

This verse is much what the former▪ yet strengthens and illustrates what is laid down there. Many people here may be according to the comprehensiveness of the Heb. word, either numerous, whose multitudes would be their pride and tempt them to deride thee. Or, Mighty in valour and feats of War and Policy, whose might would harden them. Or, Far off, who would wonder a stranger should come to tell them their destiny. Or, Diverse Nations, that thou shouldst need diverse Tongues, to speak to them all in their own Language. This difficult work is reserved to those whom Shilo will send, 'tis kept to the times when the Spirit poured forth shall enrich with the gift of Tongues in Gospel dayes.

Deep lip, &c. vid. ver. 5.

Words are articulate and significant, and when understood they are words to the hearer, but whilest not understood they are but empty and barbarous sounds, as the Apostle observes in 1 Cor. 14.

Surely, in the Heb. the words occasion difficulty and variety of Translations, but all of no great moment. Some would refer it to the Jews and make this sense, hadst thou gone in any name but mine they would have heard, so parallel it with Iohn 5.43. but 'tis better, and more agreeable with the Text to refer it to many Nations mentioned, who would have heard what the house of Israel refused to hear, (of which Ionahs Ninivites are pregnant proofs) and to them I would have sent thee, (say some) but that they did not understand thee; this is but a very slender guesse and ill consists with the Power of God, which can give thee Tongue, if he would have sent the message, as he intimated to Moses unwilling to go. Our Version hath well read and referred the words; with that asseveration surely they have exprest what some will have the Heb. [non-Latin text not transcribed] to be, a form of an Oath, God assures the Prophet the message is such that any men in their wits would hear, go therefore to thy people, try whether they will act like men and hear, especially when their condition is quite otherwise then that I now suggest of the Nations, for the Jews are few, weak, reduced to this by neglecting to hear in reason, they should now hear, repent, seek me, do my word, and live.

Marginal references: Heb. deep of lip, and heavy of language.; Or, If I had sent thee, &c. would they not have hearkned [illegible: 1 letter]nto thee?

7 But the house of Israel will not hearken unto thee, for they will not hearken unto me, for all the house of Israel are impudent and hard-hearted .

And Heb. put adversatively is rightly rendred but.

Have no mind or will, the original is not here, as mostly 'tis elsewhere, content to expresse it by the word in the Tense, which connoteth the event. But the original first points out their want of a will and inclination, they have no propensity to hear, they are obstinate in their refusal, next adds what 'twas their wills were obstinately averse to, i. e. hearing and obeying.

This passage confirms the prediction, and with all fore-arms the Prophet that he s[illegible: 1 letter]umble not at their scandalous refusal and abusing of him, so they have used their God and his, and no wonder if they consent as little to him as they have to God.

i. e. The far greater part, not every particular Person, there were of the Captives some few like good Figs, &c.

Have hardened their Faces, they are not ashamed, nor can they blush now, as Ier. 3.3. Brazen faced is no new phrase or Anglicisme, but as old as Isaiah 48.4. nay as old as habitual sin.

This the root whence the other springs, and what hope from such whose hearts are as far from relenting as their Faces from blushing? How can it be expected they will hear whose Hearts are deafer then their Ear.

Marginal references: Joh. 1[illegible: 1 letter] 20.; Heb. [illegible: 1 span].

8 Behold , I have made thy face strong against their faces, and thy forehead strong against their foreheads.

This may be to remove the objection of the Prophet, who might plead the softness of his own mettal, and pretend shameless sinners will scoffe a young Prophet out of Countenance. Behold says God consider.

Given. They have given themselves this impudent Countenance, I have given thee true courage, constancy, and manly carriage.

The same answer in words very little varying, God will qualifie and gift him for this work among this people, and edge his own tools to cut into the hardest mettal. So Isay 50.7. Ier. 1.18 and Mic. 3.8.

9 As an Adamant harder then flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they b[illegible: 1 letter] a rebellious house.

If their foreheads be hard and cutting as the Flint, if they wound the soft and tender, if they sparkle with Fire against those of harder mettal, yet be not afraid I have made thee as the Adamant harder then Flint able to cut, and to break it. But what if here should be allusion to the Talmudic Rabbinical Tradition about their supposed worm Schamir, the word here used, of the Tradition be as old as Ezekiels time twill carry some probability with it. This Schamir was say they a worm, which be secret vertue would, when applied, cut or form hard Stones, and divide the greatest, that Moses used it to prepare the precious Stones for the Breast-plate, and Solomon, say they, used it to fit the Stones without Hammer for the Temple; well then Ezekiel fear not thou shalt be a Schamir to the Jews in Captivity, and fit some of them to be either rich Ornaments in the Breast-plate, or beautiful Stones in the Temple, go about thy work, it shall not be, though it seem, successless.

Let no prevailing fear take thee quite off from thy work.

Let not any lesser surprises and sudden discomposures of mind when thou appearest before them, unfit thee for this work I set thee about.

As a House that is Rebellion it self.

Marginal references: Jer. 1.8.17, Chap. 2.6.

10 Moreover, he said unto me, Son of man, all my words that I shall speak unto thee, receive in thine heart, and hear with thine ears.

This explains the Visionary Eating of which ver. 3.

Hearing is first, and Receiving into the Heart follows, but with the Jews such transpositions are very usual.

This verse is a Repetition of the charge given to the Prophet, to deal faithfully and undauntedly in the delivering his message, to deliver always what God should speak, to speak nothing else, and to speak all that. These repetitions in the abundance of the same words, are from the usage and custom of the people of those Countries in which the Jews were now Captive.

11 And go, get thee to them of the captivity, unto thy people, and speak unto them, and tell them, Thus saith the Lord GOD, whether they will hear or whether they will forbear.

Vid. verse 4.

Of the first Captivity under Ieconias Reign, who succeeded his Father Iehojakim, slain for his Conspiracy with Egypt against Nebuchadnezzar, as 2 Kings 24.1. with 6, 7. These are those good Figs, Ier. 24.6, 7, 8. of whom such good is spoken and to whom those Promises are made.

The Sons of thy people, Heb. Some will have God speaking here of this people as no more his, but I think it rather is to be interpreted of some that were amidst them who were disowned of God, and were now but Children or Sons of the People, the Apostate Idolaters and debauched sinners, which might possibly have embraced the Conquerors Religion and Manners.

Here again the Command is repeated and doubled.

As before chap. 2. ver. 4.

Chap. 2. ver. 5. which see.

12 Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, blessed be the glory of the LORD from his place.

The Spirit of God which governed the Wheeles and the living Creatures, chap. 1. ver. 3.

Either raised him up to nearer approaches to see and discern, to hear and learn. Or, carried him to his Countrey-men to whom he was to speak.

His Face toward the North while he saw the Vision, now that he is carried South to his People the voice is behind him.

An Articulate sound and intelligible, but with great commotion for it was the voice of Angels, attended with the rushing noise of the Wheeles added to the noise of their wings, and a mighty Wind which might likely accompany all this.

Praised, and magnified be the gloriously holy and just God, riding on the glorious Chariot of his sovereignty in prescribing Laws, appointing Ordinances, threatning Sin, and punishing sinners.

Either coming down from Heaven, or departing from his Temple. In brief the glorious Angels, and all the Saints of God blesse, i. e. Praise, admire, and justifie God in all the ways of his Judgments among the Sons of Men.

Marginal references: Chap. 8.3.

13 I heard , also the noise of the wings of the living creatures that touched one another, and the noise of the wheeles over against them, and a noise of a great rushing.

I heard, added to connect the verses and to make the reading full, hath I think somewhat perplext the words, and occasioned enquiry after two different sounds or voices, whereas if we read them as in the Heb. and as the Lat. And the noise was of the wings, &c. so the 13th. verse will explain the 12th. and tell you what was that great rushing which Ezekiel heard behind him.

See chap. 1. ver. 9.

See chap. 1. ver. 19, 20.

Marginal references: Heb. kissed.

14 So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit, but the hand of the LORD was strong upon me.

And Heb. or then, at that very time.

The Spirit of God, as ver. 12. which see.

Either from that prostration which the terrible Vision had caused, when he fell to the ground. Or, rather caught him, who before was on his Legs and well come to himself, up into the Air.

Carried me, (as was Phili[illegible: 1 letter] when carried away from the Eunuch,) and brought me to the place where I was to deliver my message, the place where the Captive Jews were crouded together.

Hitherto nothing appears of the Prophets concurrence, but the verse seems to speak, constraint and force, but now you have his voluntary concurrence with the motion of the Spirit. He went when so moved and assisted.

Bitter in the heat of my Spirit, Heb. Grieved, sad, and my Spirit within me was as all in a heat of anger. Either 1. Enkindled within by the sympathy he had with his Countrey-men in their sufferings and calamities. Or, 2. Because of those wickednesses he saw and reproved in them. Or, 3. Because he must be the unwelcome messenger of such unwelcome news. 4. Or, Because of the danger he was exposed to among enraged desperadoes, which way ever you explain it, Ezekiels weakness and distempered humour will appear in it, Ionas-like will be angry.

For, as some others. And as Heb.

Either in general the Power of God, which cannot be resisted. Or, the Spirit of Prophesie, which as a Fire shut up will break forth, as in Ier. 20.7, 8, 9. indeed both concurre.

Marginal references: Heb. bitter.; Heb. hot anger.

15 ¶ Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sate where they sate, and remained there astonished among them seven dayes.

Verse 11. See there.

The name of a place in that part of M[illegible: 1 letter]sopotamia which was shut up within Chebar Westward, and Saocora Eastward. This was divided into Superiour called Gozan, and Inferiour called here Tel-abib, a low Countrey and unprofitable because spoiled by waters, and secure to keep Captives in, and so it afforded matter of labour and toil to the Captive Jew, and was as a Prison to them least they should escape, and in both pleased the Babylonians.

On or near to that part of the River Chebar which runs Westward of this Tel-abib, here then is no more contradiction then is in this, if I should name a place between two Rivers, and say the place is near one of those Rivers.

Sate sad and astonisht, where I found and saw them sitting astonished, for sitting sometimes is a posture of mourning and sadness, as in Lam. 1.1. and Iob's Friends, and Psal. 137.1.

Either at the sight of that wo[illegible: 1 letter]ul change of the Jews from freedom and honour, to servitude and shame. Or, astonisht at foresight of that which the Roll contained, or at the Jews impenitence and unreformed manner of living under all these afflictions.

Mourning no doubt all that while, and waiting till the Spirit of Prophesie should open his mouth, and till he might know Persons, their inclinations, vices, and temper in them and till he might speak somewhat of personal knowledge against their wickednesses.

Marginal references: Job 2.13.

16 And it came to pass at the end of seven dayes, that the word of the LORD came unto me, saying,

This Verse gives us sufficient account why the Prophet stayed these seven days, it was because the particular word he was to speak to them was not yet declared to him. He had a Call and Commission to be a Prophet, and comes in this character to these Jews, but till seven days are ended he receives no particular word, when by his carriage among the Jews it appeared he was more then a common man, that he was full of matter more then ordinary, then came the word of the Lord, saying.

17 Son of man I have made thee a watchman to the house of Israel: therefore hear the word at my mouth , and give them warning from me.

Chap. 2.1. which see.

The Person that appeared to him, chap. 1.26. 'Tis the great and glorious one.

Appointed by Commission, I have qualified by gifts, I have actually sent thee forth, &c.

Night and day to observe whether the Enemy approach, and to give notice on pain of death.

See chap. 2.3.

I will give thee notice, thou art then to give warning unto them, and let them know it comes from me, and in Mercy to prevent their final ruine, be not as a Prognosticator, as one that consults the Starrs, and foretells from the Conjunction of them, but own the things thou art to warn them of as from my mouth.

Marginal references: Chap. 33.7.; Isa. 52.8. [illegible: 1 letter] 56.10. & 62.[illegible: 1 letter] Jer. 6.17.

18 When I say unto the wicked, thou shalt surely dye, and thou givest him not warning, nor speakest to warn the wicked from his way to save his life : the same wicked man shall dye in his iniquity; but his blood will I require at thine hand.

Either by the menaces of my Law, or by motion of my Spirit stirring thee up to reprove and warn.

Any wicked one whatever rich or poor, mean or mighty.

Such courses will certainly end in death, and in damnation if not left.

Frequently and with repeated monitions, as the word signifies, and as the Apostle, Acts 20.31. this to those that will hearken.

Some will prophanely scoffe and deride, yet speak to warn them, till it do appear they are such as will turn again and rent you. Or else 'tis the same thing repeated.

Men must be told of their own sins these are their dangers.

That thou mayst preserve his Life, his Soul, and recall him at once from Sin and Death.

The man who is not warned by thee will certainly dye in his sin, the sinners ignorance will not be sufficient to prevent his death, but thy not admonishing him will involve thee also in guilt and death.

I will punish thee, who possibly mightest have saved by warning, however oughtest to have warned.

19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall dye in his iniquity; but thou hast delivered thy Soul.

This may denote the sinfulness of his Mind and Heart, which is the spring of all.

His actual sinful courses, the practices of Sin and the habits of Sin must be left.

The punishment of his unrepented Sins shall be death.

There is no danger unto the watchman, the Prophet and Minister who did his duty and warned the sinner.

20 Again when a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling block before him, he shall dye: because thou hast not given him warning he shall dye in his sin, and his righteousness which he hath done shall not be remem-but his blood will I require at thy hand.

What must be done to sinners is said now for those that have been righteous take thy directions.

Either one that hath for some continuance of time professed the way of Righteousness, but is now overcome of vices. Or, who is Righteous onely in appearance, as Prov. 18.17. Ezekiel 18.24.26 and 33.13. Matth. 9.13.

Gives just cause to fear he not onely hath committed some particular Sin, but that he hath changed the course of Life, the thoughts and purposes from good to evil, hath forsaken the way of Righteousness.

Gives himself up to a sinful life, wallowes in sin.

Dispose affairs so by a just and punishing Providence that what did restrain is taken away, or what will be occasion of greater sinning is not removed or any other way, I give such an one up to his own hearts lust, so that he continue in sin.

Shall perish in his Sin.

Either external, and seeming. Or, his partial and temporary Righteousness which he himself or others ascribed to him and thought to be in him.

Shall not be profitable to him, he that Apostatizeth is the worst of men, because he falls from known ways of Goodness and Holiness. Yet such must be warned else their blood will be required at the hand of those who were to warn them.

Marginal references: Chap. 18 2[illegible: 1 letter]; Heb. rightousnesses.

21 Nevertheless, if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned: also thou hast delivered thy soul.

As often as need.

The truly and really pious, the regenerate man.

Deliberately, customarily, habitually.

Takes warning and departs further from sin, and keeps better to the wayes of God.

Be accepted with God and happy, and both warner and warned have delivered their Souls.

22 ¶ And the hand of the LORD was there upon me, and he said unto me, Arise, go forth into the plain, and I will there talk with thee.

See chap. 1.3. and 3.24.

At Tel-abib.

Withdraw from the multitude and retire into the opener place, likely 'twas some spatious level in that low Countrey which lay between the Rivers.

To comfort, encourage, direct and communicate further of the Divine Will and Counsels to the Prophet.

Marginal references: Chap. 1.3.

23 Then I arose, and went forth into the plain, and behold, the glory of the LORD stood there, as the glory which I saw by the river of Chebar: and I y fell on my face.

So soon as commanded.

See chap. 1.28. with foregoing verses.

In the Plain whither he is now come.

It overpowred him now as then, and he could bear it no more now then before he could.

Marginal references: Chap. 1.

24 Then the spirit entred into me, and set me upon my feet, and spake with me, and said unto me, go shut thy self within thy house.

See chap. 2.2.

Some say this is to be an interrogation wilt thou, &c. Others add tis an Irony upbraiding him, but I see no ground for either, 'tis as we read it a plain command which appears, in that with the command God giveth strength to do what is commanded, and he is to shut up himself. To learn of God what he must foretell, to foresignifie the shutting up of Jews in Ierusalem.

25 But thou, O Son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them.

See chap. 2.1.

Tis not said who shall do this, therefore Interpreters ghesse variously at it, some say tis figurative noting the malice of the Jews, who would not suffer him quietly to converse with them, their malice was like Bonds. Others understand the words as they sound and refer to. 1. Angels as if they bound him. 2. To his Friends and Domesticks, who would take his intenseness and earnestness in continued, retired thoughtfulness to be madness, so Prophets were mistaken and misreported, 2 Kings 9. and Mark 3.21. 3. To the ruder and more violent of the Jews, who on all occasions were ready thus to confine their Prophets, when they foretold unwelcome Tydings, and to stir up their Governours hereto, as 1 Kings 22.27. Ier. 32.2. and 37.15. and 38.6, 7. Tis not improbable that the rabble should incense the ([non-Latin text not transcribed]) Presidents of the Captivity to do this.

Signifying the bonds and chains of their future Captivity who were yet at Ierusalem.

This I suppose denotes the severity with which the Conqueror would treat them, he would bind their bonds fast, close, and this will be pain and grief to the bounden.

A Hebraism, thou shalt be denied a free converse.

Marginal references: Chap. 4.8.

26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house.

Either by forbidding thee to speak, I will make thee as dumb, as if thy Tongue did cleave to the roof of thy mouth.

Or, possibly God did suspend his influence, and leave the Prophet dumb as one who could not move his Tongue, the use whereof is taken away.

A man to reprove (as Heb.) shalt tell them as little of their faults, and danger as a dumb man can do. God hereby giving the Prophet some respite, signifying the future state of the Jews would be such they should no more dare to mutter or whisper, and punishing the refractory deafness of the Jews with taking away their reprover, &c.

Verse 5.7. of 2. chap. See.

Marginal references: Chap. 24.27.; Heb. a man [illegible: 2 letters]proving.

27 But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord GOD, he that heareth, let him hear, and he that forbeareth, let him forbear, for they are a rebellious house.

When ever I shall reveal any thing to thee. Or, when I shall have discovered all to thee which thy people should be informed in.

Then I will open thy lips and loose thy Tongue, and give thee power to speak.

In point of Duty thou must tell them what I speak, and tell them as from me who am eternal and sovereign Lord of Heaven and Earth, and in this stile the Lord speaks above eighty times in this Prophesie.

Tis his duty and safety, and I propose it to his consideration, let him think what he hath to do herein.

Tis at his own peril, thou hast warned him and now trouble not thy self, neither be grieved much at it. They a Reb[illegible: 1 letter]llious house act like themselves in sinning, and thou hast acted like thy self a faithful admonisher; I will act like my self in punishing and giving them up into the hands of cruel, ravenous and devouring Enemies, who shall destroy them.

Eze 3:1-3

After the Lord had pointed out to the prophet the difficulties of the call laid upon him, He prepared him for the performance of his office, by inspiring him with the divine word which he is to announce. - Eze 2:8. And thou, son of man, hear what I say to thee, Be not stiff-necked like the stiff-necked race; open thy mouth, and eat what I give unto thee. Eze 2:9 . Then I saw, and, lo, a hand outstretched towards me; and, lo, in the same a roll of a book. Eze 2:10 . And He spread it out before me; the same was written upon the front and back: and there were written upon it lamentations, and sighing, and woe. Eze 3:1 . And He said to me: Son of man, what thou findest eat; eat the roll, and go and speak to the house of Israel. Eze 3:2 . Then opened I my mouth, and He gave me this roll to eat. Eze 3:3 . And said to me: Son of man, feed thy belly, and fill thy body with this roll which I give thee. And I ate it, and it was in my mouth as honey and sweetness. - The prophet is to announce to the people of Israel only that which the Lord inspires him to announce. This thought is embodied in symbol, in such a way that an outstretched hand reaches to him a book, which he is to swallow, and which also, at God’s command, he does swallow; cf. Rev 10:9. This roll was inscribed on both sides with lamentations, sighing, and woe (הי is either abbreviated from נהי, not = אי, or as Ewald, §101 c, thinks, is only a more distinct form of הוי or הו). The meaning is not, that upon the roll was inscribed a multitude of mournful expressions of every kind, but that there was written upon it all that the prophet was to announce, and what we now read in his book. These contents were of a mournful nature, for they related to the destruction of the kingdom, the destruction of Jerusalem and of the temple. That Ezekiel may look over the contents, the roll is spread out before his eyes, and then handed to him to be eaten, with the words, “Go and speak to the children of Israel,” i.e., announce to the children of Israel what you have received into yourself, or as it is termed in Eze 3:4, דּברי, “my words.” The words in Eze 3:3 were spoken by God while handing to the prophet the roll to be eaten. He is not merely to eat, i.e., take it into his mouth, but he is to fill his body and belly therewith, i.e., he is to receive into his innermost being the word of God presented to him, to change it, as it were, into sap and blood. Whilst eating it, it was sweet in his mouth. The sweet taste must not, with Kliefoth, be explained away into a sweet “after-taste,” and made to bear this reference, that the destruction of Jerusalem would be followed by a more glorious restoration. The roll, inscribed with lamentation, sorrow, and woe, tasted to him sweetly, because its contents was God’s word, which sufficed for the joy and gladness of his heart (Jer 15:16); for it is “infinitely sweet and lovely to be the organ and spokesman of the Omnipotent,” and even the most painful of divine truths possess to a spiritually-minded man a joyful and quickening side (Hengstenberg on Rev 10:9). To this it is added, that the divine penal judgments reveal not only the holiness and righteousness of God, but also prepare the way for the revelation of salvation, and minister to the saving of the soul.

Eze 3:4-21. The Sending op the Prophet. —

This consists in God's promise to give him power to overcome the difficulties of his vocation (vers. 4-9); in next transporting him to the place where he is to labour (vers. 10-15; and lastly, in laying upon him the responsibility of the souls entrusted to his charge (vers. 16-21). After Ezekiel had testified, by eating the roll which had been given him, his willingness to announce the word of the Lord, the Lord acquaints him with the peculiar difficulties of his vocation, and promises to bestow upon him strength to overcome them. — Ver. 4. And He said to me, Son of man, go away to the house of Israel, and speak with my words to them. Ver. 5. For not to a people of hollow lips and heavy tongue art thou sent, (but) to the house of Israel. Ver. 6. Not to many nations of hollow lips and heavy tongue, whose words thou dost not understand ; but to them have I sent thee, they can understand thee. Ver. 7. But the house of Israel will not hear thee, because they will not hear me ; for the whole house of Israel, of hard brow and hardened heart are they. Ver. 8. Lo, I make thy countenance hard like their countenances, and thy brow hard like their brow. Ver. 9. hike to adamant, horde)- than rock, do I make thy brow : fear not, and tremble not before them, for they are a stiff-necked race. — The contents of this section present a great similarity to those in ch. ii. 3-7, inasmuch as here as well as there the obduracy and stiff-neckedness of Israel is stated as a hindrance which opposes the success of Ezekiel's work. This is done here, however, in a different relation than there, so that there is no tautology.

Here, where the Lord is sending the prophet, He first brings prominently forward what lightens the performance of his mission ; and next, the obduracy of Israel, which surrounds it with difficulty for him, in order at the same time to promise him strength for the vanquishing of these difficulties. Ezekiel is to speak, in the words communicated to him by God, to the house (people) of Israel. This he can do, because Israel is not a foreign nation with an unintelligible language, but possesses the capacity of understanding the words of the prophet (vers. 5-7), עַ֣ם שָׂפָה֙ עַמִּ֣ים, “a people of deep lips,” i.e. of a style of speech hollow, and hard to be understood ; cf. Isa 33:19. עִמְקֵ֤י שָׂ is not genitive, and עַ֣ם is not the status constructus, but an adjective belonging to עַ֣ם, and used in the plural, because עַ֣ם contains a collective conception. “And of heavy tongue,” i.e. with a language the understanding of which is attended with great difficulty. Both epithets denote a barbarously sounding, unintelligible, foreign tongue. The unintelligibility of a language, however, does not alone consist in unacquaintance with the meaning of its words and sounds, but also in the peculiarities of each nation's style of thought, of which language is only the expression in sounds. In this respect we may, with Coccejus and Kliefoth, refer the prophet's inability to understand the language of the heathen to this, that their manner of thinking and speaking was not formed according to the word of God, but was developed out of purely earthly, and even God-resisting factors. Only the exclusive prominence given by Kliefoth to this side of the subject is incorrect, because irreconcilable with the words, “many nations, whose words (discourse) thou dost not understand” (ver. 6). These words show that the unintelligibility of the language lies in not understanding the sounds of its words. Before אֶל־בֵּ֖ית יִשְׂ, in ver. 5, the adversative particle sed is omitted (cf. Ewald, § 354a) ; the omission here is perhaps caused by this, that אַתָּ֣ה שָׁל֑וּחַ, in consequence of its position between both sentences, can be referred to both. In ver. 6 the thought of ver. 5 is expanded by the addition of עַמִּ֣ים רַבִּ֗ים “many nations” with different languages, in order to show that it is not in the ability, but in the willingness, to hear the word of the Lord that the Israelites are wanting. It is not to many nations with unintelligible languages that God is sending the prophet, but to such men as are able to hear him, i.e. can understand his language. The second hemistich of ver. 6 is rendered by the old translators as if they had not read לֹ֤א after אִם, “if I sent thee to them (the heathen), they would hear thee.” Modern expositors have endeavoured to extract this meaning, either by taking אִם לֹ֤א as a particle of adjuration, profecto, “verily” (Rosenmüller, Hävernick, and others), or reading אם לֹ֤א as Ewald does, after Gen 23:13. But the one is as untenable as the other : against אִם־לֹ֤א stands the fact that לו is written with ו, not with א; against the view that it is a particle of adjuration, stands partly the position of the words before אֲלֵיהֶם֙ שְׁלַ, which, according to the sense, must belong to הטהישמ׳, partly the impossibility of taking שְׁלַחְתִּ֔יךָ conditionally after the preceding אִם־לֹ֤א. “If such were the case, Ezekiel would have really done all he could to conceal his meaning” (Hitzig), for אִם־לֹ֤א, after a negative sentence preceding, signifies “but;” cf. Gen. 24:38. Consequently neither the one view nor the other yields an appropriate sense. "If I had sent thee to the heathen," involves a repenting of the act, which is not beseeming in God. Against the meaning “profecto” is the consideration that the idea, “Had I sent thee to the heathen, verily they would hear thee,” is in contradiction with the designation of the heathen as those whose language the prophet does not understand. If the heathen spoke a language unintelligible to the prophet, they consequently did not understand his speech, and could not therefore comprehend his preaching. It only remains, then, to apply the sentence simply to the Israelites, “not to heathen nations, but to the Israelites have I sent thee,” and to take שׁמ֖עד as potential, “they are able to fear thee,” “they can understand thy words.” This in ver. 7 is closed by the antithesis “But the house of Israel will not hear tliee, because they will not hear me (Jehovah), as they are morally hardened.” With 7b, cf. Jer 2:4, The Lord, however, will provide His prophet with power to resist this obduracy ; will lend him unbending courage and unshaken firmness, ver. 8 ; cf. Jer. 15:20. He will make his brow hard as adamant (cf. Zech 7:12), which is harder than rock ; therefore he shall not fear before the obduracy of Israel. צ֗ר, as in Ex 4:25, =צ֗רך. As parallel passages in regard of the subject-matter, cf. Isa 1:7 and Jer 1:18.

Vers. 10-15. Prepared then for his vocation, Ezekiel is now transported to the sphere of his activity. — Ver. 10. And He said to me, Son of man, all m,y words which 1 shall speak to thee, take into thy heart, and hear with thine ears. Ver. 11. And go to the exiles, to the children of thy people, and speak to them, and say to them, “Tims saith the Lord Jehovah,” whether they may hear thee or fail (to hear thee). Ver, 12. And a wind raised me up, and I heard behind me the voice of a great tumult, “Praised he the glory of Jehovah,” from, their place hitherward. Ver, 13, And the noise of the wings of the creatures touching each other, and the noise of the wheels beside them, the noise of a great tumult. Ver. 14. And a wind raised me up, and took me, and I went thither embittered in the warmth of my spirit ; and the hand of Jehovah was strong upon me. Ver, 15. And I came to Tel-Abib to the exiles, who dwelled by the river Chebar, and where they sat there sat I down seven days, motionless and dumb, in their midst. — The apparent hysteron proteron, “take into thy heart, and hear with thine ears” (ver. 10), disappears so soon as it is observed that the clause “ hear with thine ears” is connected with the following “go to the exiles,” etc. The meaning is not, “postquam auribus tuis percepisses mea mandata, ea ne oblivioni tradas, sed corde suscipe et animo infige” (Rosen- müller), but this, “All my words which I shall speak to thee lay to heart, that thou mayest obey them. When thou hast heard my words with thine ears, then go to the exiles and an- nounce them to them.” With ver. 11 cf. Jer 2:4-5. Observe that it is still בנ֣י עמ֔ך , “the children of thy” (not “my”) “people.” Stiff-necked Israel is no longer Jehovah's people. The command “to go to the people” is, in ver. 12 sqq., immediately executed by the prophet, the wind raising him up and transporting him to Tel-Abib, among the exiles, ר֔וח, phenomenally considered, is a wind of which God makes use to conduct the prophet to the scene of his labour ; but the wind is only the sensible substratum of the spirit which transports him thither. The representation is, that “he was borne thither through the air by the wind” (Kliefoth) ; but not as Jerome and Kliefoth suppose, in ipso corpore, i.e. so that an actual bodily removal through the air took place, but the raising up and taking away by the wind was effected in spirit in the condition of ecstasy. Not a syllable indicates that the theophany was at an end before this removal ; the contrary rather is clearly indicated by the remark that Ezekiel heard behind him the noise of the wings of the cherubim and of the wheels. And that the words תִּשָּׂאֵ֣נִי ר֔וּחַ do not necessitate us to suppose a bodily removal is shown by the comparison with Eze 8:3, Eze 11:1, 24, where Kliefoth also understands the same words in a spiritual sense of a merely internal — i.e. experienced in a state of ecstasy — removal of the prophet to Jerusalem and back again to Chaldea. The great noise which Ezekiel hears behind him proceeds, at least in part, from the appearance of the כְּבוֹד־יְה being set in motion, but (according to ver. 13) not in order to remove itself from the raptured prophet, but by changing its present position, to attend the prophet to the sphere of his labour. It tells decidedly in favour of this supposition, that the prophet, according to ver. 23, again sees around him the same theophany in the valley where he begins his work. This reappearance, indeed-, presupposes that it had previously disappeared from his sight, but the disappearance is to be supposed as taking place only after his call has been completed, i.e. after ver. 21. While being removed in a condition of ecstasy, Ezekiel heard the rushing sound, “Praised be the glory of Jehovah.” מִמְּקוֹמֽוֹ belongs not to גָּד֑וֹ בָּר֥וּךְ, which would yield no appropriate sense, but to אֶשְׁמַ֣ע, where it makes no difference of importance in the meaning whether the suffix is referred to יהןח or to כְּבוֹד. Ezekiel heard the voice of the praise of God's glory issuing forth from the place where Jehovah or His glory were to be found, i. e. where they had appeared to the prophet, not at all from the temple. Who sounded this song of praise is not mentioned. Close by Ezekiel heard the sound, the rustling of the wings of the cherubim setting themselves in motion, and how the wings came into contact with the tips of each other, touched each other (מִמְּקוֹמֽוֹ, from גְּשׁק, “to join,” “to touch one another”). Ver. 14 describes the prophet's mood of mind as he is carried away. Raised by the wind, and carried on, he went, i.e. drove thither, מַר֙ בַּחֲמַ֣ת רוּחִ֔, “bitter in the heat of his spirit.” Although מַר֙ is used as well of grief and mourning as of wrath and displeasure, yet mourning and sorrow are not appropriate to חֲמַ֣ת “warmth of spirit,” “anger.” The supposition, however, that sorrow as well as anger were in him, or that he was melancholy while displeased (Kliefoth), is incompatible with the fundamental idea of מַר֙ as “sharp,” “bitter.” Ezekiel feels himself deeply roused, even to the bitterness of anger, partly by the obduracy of Israel, partly by the commission to announce to this obdurate people, without any prospect of success, the word of the Lord. To so heavy a task he feels himself unequal, therefore his natural man rebels against the Spirit of God, which, seizing him with a strong and powerful grasp, tears him away to the place of his work ; and he would seek to withdraw himself from the divine call, as Moses and Jonah once did. The hand of the Lord, however, was strong upon him, i.e. “held him up in this inner struggle with unyielding power” (Kliefoth) ; cf.Isa 8:11. חֶזְקַ֣, “firm”, “strong,” differs from כְבַּ֥ד, “heavy,” Ps 32:4. תֵּ֣ל אָ֠בִיב, i.e. “the hill of ears,” is the name of the place where resided a colony of the exiles. The place was situated on the river Chebar (see on Isa 50:3), and derived its name, no doubt, from the fertility of the valley, rich in grain (הַבִּקְעָה֒, ver. 23), by which it was surrounded; nothing further, however, is known of it; cf. Gesen. Thesaur. p. 1505. The Chetib ואשר, at which the Masoretes and many expositors have unnecessarily taken offence, is to be read וָאֵשֵׁ֥ר, and to be joined with the following שָׁ֛ם, “where they sat” (so rightly the Chaldee, Syriac, and Vulgate). That this signification would be expressed differently, as Hitzig thinks, cannot be established by means of Job 39:30. The Keri וָאֵשֵׁ֥ב is not only unnecessary, but also inappropriate, which holds true also of other conjectures of modern expositors. Ezekiel sat there seven days, מַשְׁמִ֥ים, i.e., neither “deprived of sensation,” nor “being silent,” but as the partic. Hiphil from שְׁמִ֥ם, as מְשׁוֹמֵֽם in Ezr 9:3-4, “rigidly without moving,” therefore “motionless and dumb.” The seven days are not regarded as a period of mourning, in support of which Job 2:13 is referred to; but as both the purification and the dedication and preparation for a holy service is measured by the number seven, as being the number of God's works (cf. Ex 29:29 sqq.; Lev 8:33 sqq.; 2Chr 29:17), so Ezekiel sits for a week “motionless and dumb,” to master the impression which the word of God, conveyed to him in ecstatic vision, had made upon his mind, and to prepare and sanctify himself for his vocation (Kliefoth).

Vers. 16-21. When these seven days are completed, there comes to him the final word, which appoints him watchman over Israel, and places before him the task and responsibility of his vocation. — Ver. 16. And it came to pass after the lapse of seven days, that the word of Jehovah came to me as follows: Ver. 17. Son of man, I have set thee to be a watchman over the house of Israel; thou shalt hear the Lord from my mouth, and thou shalt warn them from me Ver. 18. If I say to the sinner, Thou shalt surely die, and thou warnest him not, and speakest not to warn the sinner from his evil way that he may live, then shall he, the sinner, die because of his evil deeds, but his blood will I require at thy hand, Ver. 19. But if thou warnest the sinner and he turn not from his wickedness and his evil way, then shall he die because of his evil deeds, but thou hast saved thy soul. Ver. 20. And if a righteous man turn from his righteousness, and do unrighteousness, and I lay a stumbling block before his, then shall he die; if thou hast not warned him, he shall die because of his sin, and his righteousness which he has done shall not be remembered, but his blood will I require at thy hand. Ver. 21. But if thou warnest him — the righteous man — so that the righteous man sin not, and he do not sin, then will he live, because he has been warned, and thou hast saved thy soul. — As a prophet for Israel, Ezekiel is like one standing upon a watch- tower (Hab 2:1), to watch over the condition of the people, and warn them of the dangers that threaten them (Jer 6:17 ; Isa 56:10). As such, he is responsible for the souls entrusted to his charge. From the mouth of Jehovah, i.e. according; to God's word, he is to admonish the wicked to turn from their evil ways, that they die not in their sins. ֚֭טׅטֶּגִּי, “from me,” i.e. in my name, and with my commission. “If I say to the sinner,” i.e. if I commission thee to say to him (Kimchi). As מ֥וֹת תָּמֽוּת reminds us of Gen 2:17, so is the threatening, “his blood will I require at thy hand,” an allusion to Gen 9:5. If the prophet does not warn the wicked man, as God has commanded him, he renders himself guilty of a deadly sin, for which God will take vengeance on him as on the murderer for the shedding of blood. An awfully solemn statement for all ministers of the word. הָרְשָׁעָ֖ה, in vers. 18 and 19, at which the LXX. have stumbled, so that they have twice omitted it, is not a substantive, and to be changed, with Hitzig, into רְשָׁעָ֖ה, but is an adjective, foemin. gen., and belongs to דַּרְכּ֥וֹ, which is construed as feminine. The righteous man who backslides is, before God, regarded as equal with the sinner who persists in his sin, if the former, notwithstanding the warning, perseveres in his backsliding (ver. 20 sqq.). שׁ֨וּב מִצִּדְקוֹ֙, “to turn oneself from his righteousness,” denotes the formal falling away from the path of righteousness, not mere “stumbling or sinning from weakness.”עָ֣שָׂה עָ֔וֶל, “to do unrighteousness,” “to act perversely,” is “se prorsus dedere impietati” (Calvin). וְנָתַתִּ֥י מִכְשׁ֛וֹל belongs still to the protasis, ה֣וּא יָמ֑וּת forming the apodosis, not a relative sentence, — as Ewald and Hitzig suppose, — “so that he, or, in consequence of which, he die.” מִכְשׁ֛וֹל, “object of offence,” by which any one comes to fall, is not destruction, considered as punishment deserved (Calvin, Havernick), but everything that God puts in the way of the sinner, in order that the sin, which is germinating in his soul, may come forth to the light, and ripen to maturity. God, indeed, neither causes sin, nor desires the death of the sinner; and in this sense He does not tempt to evil (Jas 1:13), but He guides and places the sinner in relations in life in which he must come to a decision for or against what is good and divine, and either suppress the sinful lusts of his heart, or burst the barriers which are opposed to their satisfaction. If he does not do the former, but the latter, evil gains within him more and more strength, so that he becomes the servant of sin, and finally reaches a point where conversion is impossible. In this consists theמִכְשׁ֛וֹל, which God places before him, who turns away from righteousness to unrighteousness or evil, but not in this, that God lets man run on in order that he may die or perish. For יָמ֑וּת does not stand for זמ֑ת, and there is therefore no ground for a change of punctuation to carry forward Athnach to הִזְהַרְתּוֹ֙ (Hitzig). For the subject spoken of is not that the backsliding righteous man “in general only dies if he is not warned” (Hitzig), — that meaning is not in ver. 21, “that he, in contrast to the רָשָׁ֔ע, gives sure obedience to the warning,” — but only the possibility is supposed that a צַדִּ֗יק, who has transgressed upon the way of evil, will yield obedience to the warning, but not that he will of a certainty do this. As with the רָשָׁ֔ע in ver. 19, only the case of his resisting the warning is expressly mentioned ; while the opposite case — that he may, in consequence of the warning, be converted — is not excluded ; so in ver. 21, with the צַדִּ֗יק, who has entered upon the path of unrighteousness, only the case of conversion in consequence of the warning is expressly mentioned, without the possibility of his hardening himself against the prophet's word being thereby excluded. For the instruction of the prophet it was sufficient to bring forward the two cases mentioned, as it appears from them that in the one case as well as in the other he has done his duty, and saved his soul.

CHAP. III. 22- V. 17. THE DESTINY OF JERUSALEM AND ITS INHABITANTS.

Vers. 22—27 in Eze 3, no longer belong to the prophet's inauguration and introduction into office, nor do they form the conclusion of his call, but the introduction to his first prophetic act and prediction, as has been rightly recognized by Ewald and Kliefoth. This appears already from the introductory formula, “The hand of Jehovah came upon me” (ver. 22), and, more distinctly still, from the glory of Jehovah appearing anew to the prophet (when, in obedience to a divine impulse, he had gone down into the valley), in the form in which he had seen it by the river Chebar, and giving him a commission to announce by word and symbol the siege of Jerusalem, and the fate of its inhabitants. For, that the divine commission did not consist merely in the general directions, Eze 3:25-27, but is first given in its principal parts in ch. iv. and v., is indisputably evident from the repetition of the words וְאַתָּ֣ה בֶן־אָדָ֗ם in Eze 3:25, 4:1, and v. 1. With וְאַתָּ֣ה neither can the first nor, in general, a new prophecy begin. This has been recognised by Hitzig himself in ch. iv. 1, where he remarks that the first of the three oracles which follow down to viii. 1, and which he makes begin with Eze 4:1, “attaches itself to Eze 3:25-27 as a continuation of the same.” But what holds true of Eze 4:1 must hold true also of Eze 3:25, viz. that no new oracle can begin with this verse, but that it is connected with Eze 3:22-24. The commencement, then, we have to seek in the formula, “and the hand of Jehovah came upon me” (Eze 3:22), with which also Eze 8:1 (where only PaW stands instead of וַתְּהִ֥י) and Eze 40:1 — new oracles — are introduced. No doubt these passages are preceded by chronological notices, while in Eze 3:22 every note of time is wanting. But nothing further can be inferred from this, than that the divine word contained in 3:25-v. 17 was imparted to the prophet immediately after his consecration and call, so that it still falls under the date of Eze 1:2; which may also be discovered from this, that the שָׁ֖ם in ver. 22 points to the locality named in ver. 15.

Immediately after his call, then, and still in the same place where the last word of calling (eze 3:16-21) was addressed to him, namely, at Tel-Abib, in the midst of the exiles, Ezekiel received the first divine revelation which, as prophet, he was to announce to the people. This revelation is introduced by the words in ch. iii. 22-24; and divided into three sections by the thrice-occurring, similar address, “And thou, son of man” (Eze 3:25, 4:1, 5:1). In the first section, Eze 3:25-27, God gives him general injunctions as to his conduct while carrying out the divine commission ; in the second, ch. 4. He commands him to represent symbolically the siege of Jerusalem with its miseries ; and in the third, ch. v., the destiny of the inhabitants after the capture of the city. Eze. 3:22-27. Introduction to the first prophetic announcement. — Ver. 22. And there came upon me there the hand of Jehovah, and He said to me, Up I go into the valley, there will 1 speak to thee. Ver. 23. And I arose, and went into the valley : and, lo, there stood the glory of Jehovah, like the glory which I had seen at the river Chebar: and I fell upon my face. Ver. 24. And spirit came into me, and placed me on my feet, and He spake with we, and said to me. Go, and shut thyself in thy house. — הַבִּקְעָ֔ה is, without doubt, the valley situated near Tel-Abib. Ezekiel is to go out from the midst of the exiles — where, according to ver. 15, he had found himself — into the valley, because God will reveal Himself to him only in solitude.

When he had complied with this command, there appears to him there the glory of Jehovah, in the same form in which it had appeared to him at the Chaboras (Eze 1:4-28) ; before it he falls, a second time, on his face ; but is also, as on the first occasion, again raised to his feet, cf. Eze 1:28-2:2. Hereupon the Lord commands him to shut himself up in his house, — which doubtless he inhabited in Tel-Abib, — not probably “as a sign of his future destiny,” as a realistic explanation of the words, “Thou canst not walk in their midst (ver. 25) ; they will prevent thee by force from freely exercising thy vocation in the midst of the people.” For in that case the “shutting of himself up in the house” would be an arbitrary identification with the “ binding with fetters” (ver. 25) ; and besides, the significance of the address וְאַתָּ֣ה בֶן־אָדָ֗ם, and its repetition in Eze 4:1 and v. 1, would be misconceived. For as in Eze 4:1 and Eze 5:1 there are introduced with this address the principal parts of the duty which Ezekiel was to perform, so the proper divine instruction may also first begin with the same in Ezz 3:25; consequently the command “to shut himself up in his house ” can only have the significance of a preliminary divine injunction, without possessing any significancy in itself ; but only “serve as a means for carrying out what the prophet is commissioned to do in the following chapters ” (Kliefoth), i.e. can only mean that he is to perform in his own house what is commanded him in ch. 4. and 5., or that he is not to leave his house during their performance. More can hardly be sought in this injunction, nor can it at all be taken to mean that, having shut himself up from others in his house, he is to allow no one to approach him ; but only that he is not to leave his dwelling. For, according to Eze 4:3, the symbolical representation of the siege of Jerusalem is to be a sign for the house of Israel ; and according to Eze 4:12, Ezekiel is, during this symbolical action, to bake his bread before their eyes. From this it is seen that his contemporaries might come to him and observe his proceedings.

Introduction to the first prophetic announcement. -

Eze 3:22.And there came upon me there the hand of Jehovah, and He said to me, Up! go into the valley, there will I speak to thee. Eze 3:23 . And I arose, and went into the valley: and, lo, there stood the glory of Jehovah, like the glory which I had seen at the river Chebar: and I fell upon my face. Eze 3:24 . And spirit came into me, and placed me on my feet, and He spake with me, and said to me, Go, and shut thyself in thy house. - הבּקעה is, without doubt, the valley situated near Tel-abib. Ezekiel is to go out from the midst of the exiles - where, according to Eze 3:15, he had found himself-into the valley, because God will reveal Himself to him only in solitude. When he had complied with this command, there appears to him there the glory of Jehovah, in the same form in which it had appeared to him at the Chaboras (Ezekiel 1:4-28); before it he falls, a second time, on his face; but is also, as on the first occasion, again raised to his feet, cf. 1:28-2:2. Hereupon the Lord commands him to shut himself up in his house - which doubtless he inhabited in Tel-Abib - not probably “as a sign of his future destiny,” as a realistic explanation of the words, “Thou canst not walk in their midst (Eze 3:25); they will prevent thee by force from freely exercising thy vocation in the midst of the people.” For in that case the “shutting of himself up in the house” would be an arbitrary identification with the “binding with fetters” (Eze 3:25); and besides, the significance of the address ואתּה בן אדם, and its repetition in Eze 4:1 and Eze 5:1, would be misconceived. For as in Eze 4:1 and Eze 5:1 there are introduced with this address the principal parts of the duty which Ezekiel was to perform, so the proper divine instruction may also first begin with the same in Eze 3:25; consequently the command “to shut himself up in his house” can only have the significance of a preliminary divine injunction, without possessing any significance in itself; but only “serve as a means for carrying out what the prophet is commissioned to do in the following chapters” (Kliefoth), i.e., can only mean that he is to perform in his own house what is commanded him in Ezekiel 4 and 5, or that he is not to leave his house during their performance. More can hardly be sought in this injunction, nor can it at all be taken to mean that, having shut himself up from others in his house, he is to allow no one to approach him; but only that he is not to leave his dwelling. For, according to Eze 4:3, the symbolical representation of the siege of Jerusalem is to be a sign for the house of Israel; and according to Eze 4:12, Ezekiel is, during this symbolical action, to bake his bread before their eyes. From this it is seen that his contemporaries might come to him and observe his proceedings.

The Prophet Ordered to Eat the Roll; Instructions Given to the Prophet; The Prophet's Instructions; Ezekiel's Reluctance to Be a Reprover. (b. c.  595.)

1 Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. 2 So I opened my mouth, and he caused me to eat that roll. 3 And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. 4 And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. 5 For thou art not sent to a people of a strange speech and of a hard language, but to the house of Israel; 6 Not to many people of a strange speech and of a hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. 7 But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hard-hearted. 8 Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. 9 As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. 10 Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. 11 And go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord God ; whether they will hear, or whether they will forbear. 12 Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the Lord from his place. 13 I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing. 14 So the spirit lifted me up, and took me away, and I went in bitterness, in the heat of my spirit; but the hand of the Lord was strong upon me. 15 Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days.

These verses are fitly joined by some translators to the foregoing chapter, as being of a piece with it and a continuation of the same vision. The prophets received the word from God that they might deliver it to the people of God, furnished themselves that they might furnish them with the knowledge of the mind and will of God. Now here the prophet is taught,

I. How he must receive divine revelation himself, v. 1. Christ (whom he saw upon the throne, ch. i. 26) said to him, "Son of man, eat this roll, admit this revelation into thy understanding, take it, take the meaning of it, understand it aright, admit it into thy heart, apply it, and be affected with it; imprint it in thy mind, ruminate and chew the cud upon it; take it as it is entire, and make no difficulty of it, nay, take a pleasure in it as thou dost in thy meat, and let thy soul be nourished and strengthened by it; let it be meat and drink to thee, and as thy necessary food; be full of it, as thou art of the meat thou hast eaten." Thus ministers should in their studies and meditations take in that word of God which they are to preach to others. Thy words were found, and I did eat them, Jer. xv. 16. They must be both well acquainted and much affected with the things of God, that they may speak of them both clearly and warmly, with a great deal of divine light and heat. Now observe, 1. How this command is inculcated upon the prophet. In the foregoing chapter, Eat what I give thee; and here (v. 1), "Eat that thou findest, that which is presented to thee by the hand of Christ." Note, Whatever we find to be the word of God, whatever is brought to us by him who is the Word of God, we must receive it without disputing. What we find set before us in the scripture, that we must eat. And again (v. 3), "Cause thy belly to eat, and fill thy bowels with this roll; do not eat it and bring it up again, as that which is nauseous, but eat it and retain it, as that which is nourishing and grateful to the stomach. Feast upon this vision till thou be full of matter, as Elihu was, Job xxxii. 18. Let the word have a place in thee, the innermost place." We must take pains with our own hearts, that we may cause them duly to receive and entertain the word of God, that every faculty may do its office, in order to the due digesting of the word of God, that it may be turned in succum et sanguinem—into blood and spirits. We must empty ourselves of worldly things, that we may fill our bowels with this roll. 2. How this command is explained (v. 10): "All my words that I shall speak unto thee, to be spoken unto the people, thou must receive in thy heart, as well as hear with thy ears, receive them in the love of them." Let these sayings sink down into your ears, Luke ix. 44. Christ demands the prophet's attention not only to what he now says, but to all that he shall at any time hereafter speak: Receive it all in thy heart; meditate on these things and give thyself wholly to them, 1 Tim. iv. 15. 3. How this command was obeyed in vision. He opened his mouth and Christ caused him to eat the roll, v. 2. If we be truly willing to receive the word into our hearts, Christ will by his Spirit bring it into them and cause it to dwell in us richly. If he that opens the roll, and by his Spirit, as a Spirit of revelation, spreads it before us, did not also open our understanding, and by his Spirit, as a Spirit of wisdom, give us the knowledge of it and cause us to eat it, we should be for ever strangers to it. The prophet had reason to fear that the roll would be an unpleasant morsel and a sorry dish to make a meal of, but it proved to be in his mouth as honey for sweetness. Note, if we readily obey even the most difficult commands, we shall find that comfort in the reflection which will make us abundant amends for all the hardships we meet with in the way of our duty. Though the roll was filled with lamentations, and mourning, and woe, yet it was to the prophet as honey for sweetness. Note, Gracious souls can receive those truths of God with great delight which speak most terror to wicked people. We find St. John let into some part of the revelation by such a sign as this, Rev. x. 9, 10. He took the book out of the angel's hand, and ate it up, and it was, as this, in his mouth sweet as honey; but it was bitter in the belly; and we shall find that this was so too, for (v. 14) the prophet went in bitterness.

II. How he must deliver that divine revelation to others which he himself had received (v. 1): Eat this roll, and then go, speak to the house of Israel. He must not undertake to preach the things of God to others till he did himself fully understand them; let him not go without his errand, nor take it by the halves. But when he does himself fully understand them he must be both busy and bold to preach them for the good of others. We must not conceal the words of the Holy One (Job vi. 10), for that is burying a talent which was given us to trade with. He must go and speak to the house of Israel; for it is their privilege to have God's statutes and judgments made known to them; as the giving of the law (the lively oracles), so prophecy (the living oracles) pertains to them. He is not sent to the Chaldeans to reprove them for their sins, but to the house of Israel to reprove them for theirs; for the father corrects his own child if he do amiss, not the child of a stranger.

1. The instructions given him in speaking to them are much the same with those in the foregoing chapter.

(1.) He must speak to them all that, and that only, which God spoke to him. He had said before (ch. ii. 7): Thou shalt speak my words to them; here he says (v. 4), Thou shalt speak with my words unto them, or in my words. He must not only say that which for substance is the same that God had said to him, but as near as may be in the same language and expressions. Blessed Paul, though a man of a very happy invention, yet speaks of the things of God in the words which the Holy Ghost teaches, 1 Cor. ii. 13. Scripture truths look best in scripture language, their native dress; and how can we better speak God's mind than with his words?

(2.) He must remember that they are the house of Israel whom he is sent to speak to, God's house and his own; and therefore such as he ought to have a particular concern for and to deal faithfully and tenderly with. They were such as he had an intimate acquaintance with, being not only their countryman, but their companion in tribulation; they and he were fellow-sufferers, and had lately been fellow-travellers, in very melancholy circumstances, from Judea to Babylon, and had often mingled their tears, which could not but knit their affections to each other. It was well for the people that they had a prophet who knew experimentally how to sympathize with them, and could not but be touched with the feeling of their infirmities. It was well for the prophet that he had to do with those of his own nation, not with a people of strange speech and a hard language, deep of lip, so that thou canst not fathom their meaning, and heavy of tongue, whom it is intolerable and impossible to converse with. Every strange language seems to us to be deep and heavy. "Thou art not sent to many such people, whom thou couldst neither speak to nor hear from, neither understand nor be understood among but by an interpreter." The apostles indeed were sent to many people of a strange speech, but they could not have done any good among them if they had not had the gift of tongues; but Ezekiel was sent only to one people, those but a few, and his own, whom having acquaintance with he might hope to find acceptance with.

(3.) He must remember what God had already told him of the bad character of those to whom he was sent, that, if he met with discouragement and disappointment in them, he might not be offended. They are impudent and hard-hearted (v. 7), no convictions of sin would make them blush, no denunciations of wrath would make them tremble. Two things aggravated their obstinacy:— [1.] That they were more obstinate than their neighbours would have been if the prophet had been sent to them. Had God sent him to any other people, though of a strange speech, surely they would have hearkened to him; they would at least have given him a patient hearing and shown him that respect which he could not obtain of his own countrymen. The Ninevites were wrought upon by Jonah's preaching when the house of Israel, that was compassed about with so great a cloud of prophets, was unhumbled and unreformed. But what shall we say to these things? The means of grace are given to those that will not improve them and withheld from those that would have improved them. We must resolve this into the divine sovereignty, and say, Lord, thy judgments are a great deep. [2.] That they were obstinate against God himself: "They will not hearken unto thee, and no marvel, for they will not hearken unto me;" they will not regard the word of the prophet, for they will not regard the rod of God, by which the Lord's voice cries in the city. If they believe not God speaking to them by a minister, neither would they believe though he should speak to them by a voice from heaven; nay, therefore they reject what the prophet says, because it comes from God, whom the carnal mind is enmity to. They are prejudiced against the law of God, and for that reason turn a deaf ear to his prophets, whose business it is to enforce his law.

(4.) He must resolve to put on courage, and Christ promises to steel him with it, v. 8, 9. He is sent to such as are impudent and hard-hearted, who will receive no impressions nor be wrought upon either by fair means or foul, who will take a pride in affronting God's messenger and confronting the message. It will be a hard task to know how to deal with them; but, [1.] God will enable him to put a good face on it: "I have made thy face strong against their faces, endued thee with all the firmness and boldness that the case calls for." Perhaps Ezekiel was naturally bashful and timorous, but, if God did not find him fit, yet by his grace he made him fit, to encounter the greatest difficulties. Note, The more impudent wicked people are in their opposition to religion the more openly and resolutely should God's people appear in the practice and defence of it. Let the innocent stir up himself against the hypocrite, Job xvii. 8. When vice is daring let not virtue be sneaking. And, when God has work to do, he will animate men for it and give them strength according to the day. If there be occasion, God can and will by his grace make the foreheads of faithful ministers as an adamant, so that the most threatening powers shall not dash them out of countenance. The Lord God will help men, therefore have I set my face like a flint, Isa. l. 7. [2.] He is therefore commanded to have a good heart on it, and to go on in his work with a holy security, not valuing either the censures or the threats of his enemies: "Fear not, neither be dismayed at their looks; let not the menaces of their impotent malice cast either a damp upon thee or a stumbling-block before thee." Bold sinners must have bold reprovers; evil beasts must be rebuked cuttingly (Tit. i. 12, 13), must be saved with fear, Jude 23. Those that keep closely to the service of God may be sure of the favour of God, and then they need not be dismayed at the proud looks of men. Let not the angry countenance that drives away a back-biting tongue give any check to a reproving tongue.

(5.) He must continue instant with them in his preaching, whatever the success was, v. 11. He must go to those of the captivity, who, being in affliction, it was to be hoped would receive instruction; he must look upon them as the children of his people, to whom he was nearly allied, and for whom he therefore ought to have a very tender concern, as Paul for his kinsmen, Rom. ix. 3. And he must tell them not only what the Lord said, but that the Lord said it; let him speak in God's name, and back what he said with his authority: Thus saith the Lord God; tell them so, whether they will hear or whether they will forbear. Not that it may be indifferent to us what success our ministry has, but, whatever it be, we must go on with our work and leave the issue to God. We must not say "Here are some so good that we do not need to speak to them," or, "Here are others so bad that it is to no purpose to speak to them;" but, however it be, deliver thy message faithfully, tell them, The Lord God saith so and so, let them reject it at their peril.

2. Full instructions being thus given to the prophet, pursuant to his commission, we are here told,

(1.) With what satisfaction this mission of his was applauded by the holy angels, who were very well pleased to see one of a nature inferior to their own thus honourable employed and entrusted. He heard a voice of a great rushing (v. 12), as if the angels thronged and crowded to see the inauguration of a prophet; for to them is known by the church (that is, by reflection from the church) the manifold wisdom of God, Eph. iii. 10. They seemed to strive who should get nearest to this great sight. He heard the noise of their wings that touched, or (as the word is) kissed one another, denoting the mutual affections and assistances of the angels. He heard also the noise of the wheels of Providence moving over-against the angels and in concert with them. All this was to engage his attention and to convince him that the God who sent him, having such a glorious train of attendants, no doubt had power sufficient to bear him out in his work. But all this noise ended in the voice of praise. He heard them saying, Blessed be the glory of the Lord from his place. [1.] From heaven, his place above, whence his glory was now in vision descending, or whither perhaps it was now returning. Let the innumerable company of angels above join with those employed in this vision in saying, Blessed be the glory of the Lord. Praise you the Lord from the heavens. Praise him, all his angels, Ps. cxlviii. 1, 2. [2.] From the temple, his place on earth, whence his glory was now departing. They lament the departure of the glory, but adore the righteousness of God in it: however it be, yet God is blessed and glorious, and ever will be so. The prophet Isaiah heard God thus praised when he received his commission (Isa. vi. 3); and a comfort it is to all the faithful servants of God, when they see how much God is dishonoured in this lower world, to think how much he is admired and glorified in the upper world. The glory of the Lord has many slights from our place, but many praises from his place.

(2.) With what reluctance of his own spirit, and yet with what a mighty efficacy of the Spirit of God, the prophet was himself brought to the execution of his office. The grace given to him was not in vain; for, [1.] The Spirit led him with a strong hand. God bade him go, but he stirred not till the Spirit took him up. The Spirit of the living creatures that was in the wheels now was in the prophet too, and took him up, first to hear more distinctly the acclamations of the angels (v. 12), but afterwards (v. 14) lifted him up, and took him away to his work, which he was backward to, being very loth either to bring trouble upon himself or foretel it to his people. He would gladly have been excused, but must own, as another prophet does (Jer. xx. 7), Thou was stronger than I, and hast prevailed. Ezekiel would willingly have kept all he heard and saw to himself, that it might go no further, but the hand of the Lord was strong upon him and overpowered him; he was carried on contrary to his own inclinations by the prophetical impulse, so that he could not but speak the things which he had heard and seen, as the apostles, Acts iv. 20. Note, Those whom God calls to the ministry, as he furnishes their heads for it, so he bows their hearts to it. [2.] He followed with a sad heart: The Spirit took me away, says he, and then I went, but it was in bitterness, in the heat of my spirit. He had perhaps seen what a hard task Jeremiah had at Jerusalem when he appeared as a prophet, what pains he took, what opposition he met with, how he was abused by hand and tongue, and what ill treatment he met with, and all to no purpose. "And" (thinks Ezekiel) "must I be set up for a mark like him?" The life of a captive was bad enough; but what would the life of a prophet in captivity be? Therefore he went in this fret and under this discomposure. Note, There may in some cases be a great reluctance of corruption even where there is a manifest predominance of grace. "I went, not disobedient to the heavenly vision, or shrinking from the work, as Jonah, but I went in bitterness, not at all pleased with it." When he received the divine revelation himself, it was to him sweet as honey (v. 3); he could with abundance of pleasure have spent all his days in meditating upon it; but when he is to preach it to others, who, he foresees, will be hardened and exasperated by it, and have their condemnation aggravated, then he goes in bitterness. Note, It is a great grief to faithful ministers, and makes them go on in their work with a heavy heart, when they find people untractable and hating to be reformed. He went in the heat of his spirit, because of the discouragements he foresaw he should meet with; but the hand of the Lord was strong upon him, not only to compel him to his work, but to fit him for it, to carry him through it, and animate him against the difficulties he would meet with (so we may understand it); and, when he found it so, he was better reconciled to his business and applied himself to it: Then he came to those of the captivity (v. 15), to some place where there were many of them together, and sat where they sat, working, or reading, or talking, and continued among them seven days to hear what they said and observe what they did; and all that time he was waiting for the word of the Lord to come to him. Note, Those that would speak suitably and profitably to people about their souls must acquaint themselves with them and with their case, must do as Ezekiel did here, must sit where they sit, and speak familiarly to them of the things of God, and put themselves into their condition, yea, though they sit by the rivers of Babylon. But observe, He was there astonished, overwhelmed with grief for the sins and miseries of his people and overpowered by the pomp of the vision he had seen. He was there desolate (so some read it); God showed him no visions, men made him no visit. Thus was he left to digest his grief, and come to a better temper, before the word of the Lord should come to him. Note, Those whom God designs to exalt and enlarge he first humbles and straitens for a time.

The Watchman's Office. (b. c. 595.)

16 And it came to pass at the end of seven days, that the word of the Lord came unto me, saying, 17 Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. 18 When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. 19 Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. 20 Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumbling-block before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. 21 Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul.

These further instructions God gave to the prophet at the end of seven days, that is, on the seventh day after the vision he had; and it is very probably that both that and this were on the sabbath day, which the house of Israel, even in their captivity, observed as well as they could in those circumstances. We do not find that their conquerors and oppressors tied them to any constant service, as their Egyptian task-masters had formerly done, but that they might observe the sabbath-rest for a sign to distinguish between them and their neighbours; but for the sabbath-work they had not the convenience of temple or synagogue, only it should seem they had a place by the river side where prayer was wont to be made (as Acts xvi. 13); there they met on the sabbath day; there their enemies upbraided them with the songs of Zion (Ps. cxxxvii. 1, 3); there Ezekiel met them, and the word of the Lord then and there came to him. He that had been musing and meditating on the things of God all the week was fit to speak to the people in God's name on the sabbath day, and disposed to hear God speak to him. This sabbath day Ezekiel was not so honoured with visions of the glory of God as he had been the sabbath before; but he is plainly, and by a very common similitude, told his duty, which he is to communicate to the people. Note, Raptures and transports of joy are not the daily bread of God's children, however they may upon special occasions be feasted with them. We must not deny but that we have truly communion with God (1 John i. 3) though we have it not always so sensibly as at some times. And, though the mysteries of the kingdom of heaven may sometimes be looked into, yet ordinarily it is plain preaching that is most for edification. God here tells the prophet what his office was, and what the duty of that office; and this (we may suppose) he was to tell the people, that they might attend to what he said and improve it accordingly. Note, It is good for people to know and consider what a charge their ministers have of them and what an account they must shortly give of that charge. Observe,

I. What the office is to which the prophet is called: Son of man, I have made thee a watchman to the house of Israel, v. 17. The vision he saw astonished him: he knew not what to make of that, and therefore God used this plain comparison, which served better to lead him to the understanding of his work and so to reconcile him to it. He sat among the captives, and said little, but God comes to him, and tells him that will not do; he is a watchman, and has something to say to them; he is appointed to be as a watchman in the city, to guard against fire, robbers, and disturbers of the peace, as a watchman over the flock, to guard against thieves and beasts of prey, but especially as a watchman in the camp, in an invaded country or a besieged town, that is to watch the motions of the enemy, and to sound an alarm upon the approach, nay, upon the first appearance, of danger. This supposes the house of Israel to be in a military state, and exposed to enemies, who are subtle and restless in their attempts upon it; yea, and each of the particular members of that house to be in danger and concerned to stand upon their guard. Note, Ministers are watchmen on the church's walls (Isa. lxii. 6), watchmen that go about the city, Cant. iii. 3. It is a toilsome office. Watchmen must keep awake, be they ever so sleepy, and keep abroad, be it ever so cold; they must stand all weathers upon the watch-tower, Isa. xxi. 8; Gen. xxxi. 40. It is a dangerous office. Sometimes they cannot keep their post, but are in peril of death from the enemy, who gain their point if they kill the sentinel; and yet they dare not quit their post upon pain of death from their general. Such a dilemma are the church's watchmen in; men will curse them if they be faithful, and God will curse them if they be false. But it is a needful office; the house of Israel cannot be safe without watchmen, and yet, except the Lord keep it, the watchman waketh but in vain, Ps. cxxvii. 1, 2.

II. What is the duty of this office. The work of a watchman is to take notice and to give notice.

1. The prophet, as a watchman, must take notice of what God said concerning this people, not only concerning the body of the people, to which the prophecies of Jeremiah and other prophets had most commonly reference, but concerning particular persons, according as their character was. He must not, as other watchmen, look round to spy danger and gain intelligence, but he must look up to God, and further he need not look: Hear the word at my mouth, v. 17. Note, Those that are to preach must first hear; for how can those teach others who have not first learned themselves?

2. He must give notice of what he heard. As a watchman must have eyes in his head, so he must have a tongue in his head; if he be dumb, it is as bad as if he were blind, Isa. lvi. 10. Thou shalt give them warning from me, sound an alarm in the holy mountain; not in his own name, or as from himself, but in God's name, and from him. Ministers are God's mouth to the children of men. The scriptures are written for our admonition. By them is thy servant warned, Ps. xix. 11. But, because that which is delivered vivâ voce—by the living voice, commonly makes the deepest impression, God is pleased, by men like ourselves, who are equally concerned, to enforce upon us the warnings of the written word. Now the prophet, in his preaching, must distinguish between the wicked and the righteous, the precious and the vile, and in his applications must suit his alarms to each, giving every one his portion; and, if he did this, he should have the comfort of it, whatever the success was, but, if not, he was accountable.

(1.) Some of those he had to do with were wicked, and he must warn them not to go on in their wickedness, but to turn from it, v. 18, 19. We may observe here, [1.] That the God of heaven has said, and does say, to every wicked man, that if he go on still in his trespasses he shall surely die. His iniquity shall undoubtedly be his ruin; it tends to ruin and will end in ruin. Dying thou shalt die, thou shalt die so great a death, shalt die eternally, be ever dying, but never dead. The wicked man shall die in his iniquity, shall die under the guilt of it, die under the dominion of it. [2.] That if a wicked man turn from his wickedness, and from his wicked way, he shall live, and the ruin he is threatened with shall be prevented; and, that he may do so, he is warned of the danger he is in. The wicked man shall die if he go on, but shall live if he repent. Observe, he is to turn from his wickedness and from his wicked way. It is not enough for a man to turn from his wicked way by an outward reformation, which may be the effect of his sins leaving him rather than of his leaving his sins, but he must turn from his wickedness, from the love of it and the inclination to it, by an inward regeneration; if he do not so much as turn from his wicked way, there is little hope that he will turn from his wickedness. [3.] That it is the duty of ministers both to warn sinners of the danger of sin and to assure them of the benefit of repentance, to set before them how miserable they are if they go on in sin, and how happy they may be if they will but repent and reform. Note, The ministry of the word is concerning matters of life and death, for those are the things it sets before us, the blessing and the curse, that we may escape the curse and inherit the blessing. [4.] That, though ministers do not warn wicked people as they ought of their misery and danger, yet that shall not be admitted as an excuse for those that go on still in their trespasses; for, though the watchman did not give them warning, yet they shall die in their iniquity, for they had sufficient warning given them by the providence of God and their own consciences; and, if they would have taken it, they might have saved their lives. [5.] That if ministers be not faithful to their trust, if they do not warn sinners of the fatal consequences of sin, but suffer them to go on unreproved, the blood of those that perish through their carelessness will be required at their hand. It shall be charged upon them in the day of account that it was owing to their unfaithfulness that such and such precious souls perished in sin; for who knows but if they had had fair warning given them they might have fled in time from the wrath to come? And, if it contract so heinous a guilt as it does to be accessory to the murder of a dying body, what is it to be accessory to the ruin of an immortal soul? [6.] That if ministers do their duty in giving warning to sinners, though the warning be not taken, yet they may have this satisfaction, that they are clear from their blood, and have delivered their own souls, though they cannot prevail to deliver theirs. Those that are faithful shall have their reward, though they be not successful.

(2.) Some of those he had to deal with were righteous, at least he had reason to think, in a judgment of charity, that they were so; and he must warn them not to apostatize and turn away from their righteousness, v. 20, 21. We may observe here, [1.] That the best men in the world have need to be warned against apostasy, and to be told of the danger they are in of it and the danger they are in by it. God's servants must be warned (Ps. xix. 11) that they do not neglect his work and quit his service. One good means to keep us from falling is to keep up a holy fear of falling, Heb. iv. 1. Let us therefore fear; and (Rom. xi. 20) even those that stand by faith must not be high-minded, but fear, and must therefore be warned. [2.] There is a righteousness which a man may turn from, a seeming righteousness, and, if men turn from this, it thereby appears that it was never sincere, how passable, nay, how plausible soever it was; for, if they had been of us, they would no doubt have continued with us, 1 John ii. 19. There are many that begin in the spirit, but end in the flesh, that set their faces heavenward, but look back; that had a first love, but have lost it, and turned from the holy commandment. [3.] When men turn from their righteousness they soon learn to commit iniquity. When they grow careless and remiss in the duties of God's worship, neglect them, or are negligent in them, they become an easy prey to the tempter. Omissions make way for commissions. [4.] When men turn from their righteousness, and commit iniquity, it is just with God to lay stumbling-blocks before them, that they may grow worse and worse, till they are ripened for destruction. When Pharaoh hardened his heart God hardened it. When sinners turn their back upon God, desert his service, and so cast a reproach upon it, he does, in a way of righteous judgment, not only withdraw his restraining grace and give them up to their own hearts' lusts, but order them by his providence into such circumstances as occasion their sin and hasten their ruin. There are those to whom Christ himself is a stone of stumbling and a rock of offence, 1 Pet. ii. 8. [5.] The righteousness which men relinquish shall never be remembered to their honour or comfort; it will stand them in no stead in this world or the other. Apostates lose all that they have wrought; their services and sufferings are all in vain, and shall never be brought to an account, because not continued in. It is a rule in the law, Factum non dicitur, quod non perseverat—We are said to do only that which we do perseveringly, Gal. iii. 3, 4. [6.] If ministers do no give fair warning, as they ought, of the weakness of the best, their aptness to stumble and fall, the particular temptations they are in and the fatal consequences of apostasy, the ruin of those that do apostatize will be laid at their door, and they shall answer for it. Not but that there are those who are warned against it, and yet turn from their righteousness; but that case is not put here, as was concerning the wicked man, but, on the contrary, that a righteous man, being warned, takes the warning and does not sin (v. 21); for, if you give instruction to a wise man, he will be yet wiser. We must not only not flatter the wicked, but not flatter even the righteous as if they were perfectly safe any where on this side heaven. [7.] If ministers give warning, and people take it, it is well for both. Nothing is more beautiful than a wise reprover upon an obedient ear; the one shall live because he is warned and the other has delivered his soul. What can a good minister desire more than to save himself and those that hear him? 1 Tim. iv. 16.

The People's Contumacy Predicted. (b. c. 595.)

22 And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. 23 Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. 24 Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. 25 But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: 26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. 27 But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God ; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.

After all this large and magnificent discovery which God had made of himself to the prophet, and the full instructions he had given him how to deal with those to whom he sent him with an ample commission, we should have expected presently to see him preaching the word of God to a great congregation of Israel; but here we find it quite otherwise. his work here, at first, seems not at all proportionable to the pomp of his call.

I. We have him here retired for further learning. By his unwillingness to go it should seem as if he were not so thoroughly convinced as he might have been of the ability of him that sent him to bear him out; and therefore, to encourage him against the difficulties he foresaw, God will favour him with another vision of his glory, which (if any thing) would put life into him and animate him for his work. In order for this, God calls him out to the plain (v. 22) and there he will have some talk with him. See and admire the condescension of God in conversing thus familiarly with a man, a son of man, a poor captive, nay, with a sinful man, who, when God sent him went in bitterness of spirit, and was at this time out of humour with his work. And let us own ourselves for ever indebted to the mediation of Christ for this blessed intercourse and communion between God and man, between heaven and earth. See here the benefit of solitude, and how much it befriends contemplation. It is very comfortable to be alone with God, withdrawn from the word for converse with him, to hear from him, to speak to him; and a good man will say that he is never less alone than when thus alone. Ezekiel went forth into the plain more willingly than he went among those of the captivity (v. 15); for those that know what it is to have communion with God cannot but prefer that before any converse with this world, especially such as is commonly met with. He went out into the plain, and there he saw the same vision that he had seen by the river of Chebar; for God is not tied to places. Note, Those who follow God shall meet with his consolations, wherever they go. God called him out to talk with him, but did more than that: he showed him his glory, v. 23. We are not now to expect such visions, but we must own that we have a favour done us no way inferior if we so by faith behold the glory of the Lord as to be changed into the same image, by the Spirit of the Lord; and this honour have all his saints. Praise you the Lord, 2 Cor. iii. 18.

II. We have him here restrained from further teaching for the present. When he saw the glory of the Lord he fell on his face, being struck with an awe of God's majesty and a dread of his displeasure; but the Spirit entered into him to raise him up, and then he recovered himself and got upon his feet and heard what the Spirit whispered to him, which is very surprising. One would have expected now that God would send him directly to the chief place of concourse, would give him favour in the eyes of his brethren, and make him and his message acceptable to them, that he would have a wider door of opportunity opened to him and that God would give him a door of utterance to open his mouth boldly; but what is here said to him is the reverse of all this.

1. Instead of sending him to a public assembly, he orders him to confine himself to his own lodgings: Go, shut thyself within thy house, v. 24. He was not willing to appear in public, and, when he did, the people did not regard him, nor show him the respect he deserved, and as a just rebuke both to him and them, to him for his shyness of them and to them for their coldness towards him, God forbids him to appear in public. Note, Our choice is often made our punishment; and it is a righteous thing with God to remove teachers into corners when they, or their people, or both, grow indifferent to solemn assemblies. Ezekiel must shut up himself, some think, to give a sign of the besieging of Jerusalem, in which the people should be closely shut up as he was in his house, and which he speaks of in the next chapter. He must shut himself within his house, that he might receive further discoveries of the mind of God and might abundantly furnish himself with something to say to the people when he went abroad. We find that the elders of Judah visited him and sat before him sometimes in his house (ch. viii. 1), to be witnesses of his ecstasies; but it was not till ch. xi. 25 that he spoke to those of the captivity all the things that the Lord had shown him. Note, Those that are called to preach must find time to study, and a great deal of time too, must often shut themselves up in their houses, that they may give attendance to reading and meditation, and so their profiting may appear to all.

2. Instead of securing him an interest in the esteem and affections of those to whom he sent him he tells him that they shall put bands upon him and bind him (v. 25), either (1.) As a criminal. They shall bind him in order to the further punishing of him as a disturber of the peace; though they were themselves sent into bondage in Babylon for persecuting the prophets, yet there they continue to persecute them. Or, rather, (2.) As a distracted man. They would go about to bind him as one beside himself; for to that they imputed his violent motions in his raptures. The captains asked Jehu, Wherefore came this mad fellow unto thee? Festus said to Paul, Thou art beside thyself; and so the Jews said of our Lord Jesus, Mark iii. 21. Perhaps this was the reason why he must keep within doors, because otherwise they would bind him, under pretence of his being mad, and therefore he must not go out among them. Justly are prophets forbidden to go to those that will abuse them.

3. Instead of opening his lips that his mouth might show forth God's praise, God silence him, made his tongue cleave to the roof of his mouth, so that he was dumb for a considerable time, v. 26. The pious captives in Babylon used this imprecation upon themselves, that, if they should forget Jerusalem, their tongue might cleave to the roof of their mouth, Ps. cxxxvii. 6. Ezekiel remembers Jerusalem more than any of them, and yet his tongue cleaves to the roof of his mouth, and he that can speak best is forbidden to speak at all; and the reason given is because they are a rebellious house to whom he is sent, and they are not worthy to have him for a reprover. He shall not give them instructions and admonitions, for they are lost and thrown away upon them. He is before commanded to speak boldly to them because they are most rebellious (ch. ii. 7); but, since that proves to no purpose, he is now for that reason enjoined silence and shall not speak at all to them. Note, Those whose hearts are hardened against conviction are justly deprived of the means of conviction. Why should not the reprovers be dumb, if, after long trials, it be found that the reproved resolve to be deaf? If Ephraim be joined to idols, let him alone. Thou shalt be dumb, and not be a reprover, implying that unless he were dumb he would be reproving; if he could speak at all, he would witness against the wickedness of the wicked. But when God speaks with him, and designs to speak by him, he will open his mouth, v. 27. Note, Though God's prophets may be silenced awhile, there will come a time when God will give them the opening of the mouth again. And, when God speaks to his ministers, he not only opens their ears to hear what he says, but opens their mouth to return an answer. Moses, who had a veil on his face when he went down to the people, took it off when he went up again to God, Exod. xxxiv. 34.

4. Instead of giving him assurance of success when he should at any time speak to the people, he here leaves the matter very doubtful, and Ezekiel must not perplex and disquiet himself about it, but let it be as it will. He that hears, let him hear, and he is welcome to the comfort of it; let him hear, and his soul shall live; but he that forbears, let him forbear at his peril, and take what comes. If thou scornest, thou alone shalt bear it; neither God nor his prophet shall be any losers by it; but the prophet shall be rewarded for his faithfulness in reproving the sinner, and God will have the glory of his justice in condemning him for not taking the reproof.

CHAP. III.

Ver. 1. SOn of man, eat that thou findeſt] Eat this roul or volume, without tergiverſation, or ſo much as ſciſcitation: yeild ſimple obedience to the heavenly viſion: It was in viſion doubtleſſe, that the Prophet did eat the roul,Act. & Mon. and not in very deed; as the fooliſh Patient did the Phyſicians Recipe, or as Mr. Lewis of Mancheſter made the Biſhops Summoner eat the citation which he brough for his wife (a Martyr in Queen Maries dayes) by ſetting a dagger to his heart, and to drink to it, when he had done. It was non reipſa, ſed ſpiritu, ſaith an Interpreter: See ver. 10.

Eat this roul, and go ſpeak unto the houſe of Iſrael] Firſt learn, and then teach others; that thou maiſt utter my mind readily, dexterouſly, and affectionately; ſpeaking à corde ad cor, and digging thy diſcourſes out of thine own boſom, as it is ſaid of Origen, and after him of Petrus Comeſtor, who merited that title,Ex intimo cordis affectu. becauſe by his often allegations of the holy Scripture, he ſeemed to have eaten it up and diſgeſted it.

Ver. 2. So I opened my mouth] Without delayes or conſults,Alſted. Chronol. 347. I obeyed Chriſt's command, & hauſi quodammodo donum prophetiae, and yielded to become a Prophet. This was well; but not long after, Ezekiel, through infirmity of the fleſh, would have declined the office, and therefore ſought to lurk among his countrymen-at Thelabib, ver. 15. till Chriſt called him out again and new-employed him. v. 16.

And he cauſed me to eat that roul] See on ver. 1.

Ver. 3. Cauſe thy belly to eat, and fill thy bowels] i. e. Deeply and duely ponder and practiſe thoſe holy truths thou haſt to preſſe upon others: preach thine own experiences, &c. See 1 Tim. 4.15.

And it was in my mouth as hony for ſweetneſſe] So was Gods Law to good David, Pſal. 119.29.103. to Auſtin, Scripturae tuae ſunt deliciae meae, ſaith he, Thy Scriptures are my delight: to Alphonſus, King of Arragon, who profeſſed he had rather loſe his Kingdoms, then be without the knowledge of Gods bleſſed book, which he had read over above a dozen times, together with ſuch Commentaries thereupon as thoſe times afforded. See Rev. 10.10.

Ver. 4. Go get thee unto the houſe of Iſrael] This was a hard task, Ʋbi mel ibi fel. all things conſidered: but hard or not hard, there was a neceſſity of going on Gods errand. Neceſſe eſt ut eat, non ut vivat, as he once ſaid.

And ſpeak with my words unto them] But ſee they be mine, and then I'l bear thee out: then alſo they will the ſooner take impreſſion. Speak as the Oracles of God, 1 Pet. 4.11.

Ver. 5. For thou art not ſent to a people of a ſtrange ſpeech and of an hard language] Heb. deep of lip, and heavy of tongue: as Jonas was ſo ſent,Qui ſtrident ſermone, & quaſt è profundo gutture barbarum loquuntur. and thoſe that now preach to the Natives in New-England in their own language, not without ſome good ſucceſſe.

But to the houſe of Iſrael] Amongſt whom thou muſt uſe vulgari & vernaculo ſermone, who alſo are well ſeen in the Scriptures; they are indeed Gods Library-keepers, which is no ſmall priviledge, Rom. 3.2. and therefore the better to be dealt with.

Ver. 6. Surely had I ſent unto them, they would have hearkened] Or, If I had ſent thee to them, would they not have hearkened unto thee? It may ſeem by the Ninivites, that they would, for they repented at the preaching of Jonas, Matth. 12.41. at one ſingle Sermon made by a meer ſtranger, who ſang ſo doleful a ditty to them, that their City ſhould be ſhortly deſtroyed, &c. Vatabus rendreth this text Diſpeream niſi te audiſſent, ſi ad eos te miſiſſem. And couldeſt thou but skill of forraign languages, thou couldeſt not eaſily be without Diſciples. The puniſhment of ſtrange language, Mr. Whatel. Prototyp. ſaith a grave Divine, was an heavy puniſhment; next to our caſting out of Paradiſe, and the Flood.

Ver. 7. But the houſe of Iſrael will not hearken unto thee] They will not: See the like, Joh. 5.40. and 8.44. A mans will is his hell, ſaith Bernard. And it is eaſier, ſaith another, to deal with twenty mens reaſons, then with one mans will. What hope is there of thoſe that will not hear; or if they do, yet have made their concluſion aforehand, and will ſtir no more then a ſtake in the midſt of a ſtream?

For they will not hearken unto me] Speaking unto them in the Scriptures. See Hoſ. 8.12. Mat. 10.24, 25. Joh. 15.18, &c. Let this ſpeech of God to the Prophet comfort faithful Miniſters contra cervicoſos & cerebroſos iſtes hypocritas that reject or reſiſt their preaching. What are we that we may not be ſlighted, when as Chriſt himſelf the Arch-Prophet is?

Curtius. Impudent] Heb. ſtiffe of forehead: This was a point next the worſt. Illum ego perjiſſe dico cui perjit pudor, ſaid that heathen: he is an undone man who is paſt ſhame.

Ver. 8. Behold I have made thy face ſtrong againſt their faces] I have ſteeled thy forehead, and ſtrengthned thine heart, that thou ſhalt budge for none of them: I have rendred thee inſuperable.

Ver. 9. As an adamant, harder then flint] Heb. ſtrong above a Rock: inſtar rupis quae in mari vadoſo horridi Jovis, Joh. Wower Polymath. & irati, ut ita dicam, Neptuni fer vidis aſſultibus undique verberata, non cedit, aut minuitur; ſed ob[illegible: 2 letters]ndit aſſuetum fluctibus latus, & firma duritie, Durus ut his animus ſolido ex adamante creatus. Heſiod. tumentis undae impetum ſuſtinet ac frangit. This invincible courage and conſtancy in Gods Miniſters, the mad world calleth and counteth pride and pertinacy: but theſe know not the power of the Spirit, nor the privy armour of proof that ſuch have about their hearts.

Fear them not, &c.] See chap. 2.6.

Ver. 10. Son of man, all my words receive in thine heart, &c.] This is to eat the roul, to turn it in ſuccum & ſanguinem, that it may ſurely nouriſh: See on ver. 1, 2, 3.

Go get thee to them of the captivity] The fruit whereof they have loſt in great part; becauſe ſo little amended thereby.

Ʋnto thy people] For I can ſcarce find in my heart to own them. So Exod. 32.7. God fathers that rebellious people upon Moſes.

Whether they will hear, or whether they will forbear] q. d. let them chuſe: and if they have a mind to it, be miſerable by their own election. See chap. 2.5.

Ver. 12. Then the ſpirit took me up, and I heard behind me, &c.] This was for the Prophets encouragement, and to put mettle into him, as it were, that he might the better bear up amidſt all, ſith he ſhould ſhortly bear a part in that Angelical conſort, whoſe [non-Latin text not transcribed], as Theodoret hath it, their dayly ſervice is ſinging of Pſalmes.

Bleſſed be the glory of the Lord from his place] i. e. From heaven, where Saints and Angels glorifie his name without ceaſing or ſaciety. Monica after a diſcourſe with her ſon Auguſtine, about the happineſs of heaven, concluded thus, Quantum ad me astinet, fili, nulla re amplius delector in hac vita. Quid hîc facio? As for me, what make I here, ſith I take no more pleaſure in any thing that is here to be had? A picture of a globe of the whole earth, ſaith one, ſet out with all the brave things that ſea and land can afford with this ſentence encircling it round, To be with Chriſt is far better, is a Chriſtians Emblem, and ſhould be his ambition.

Ver. 13. I heard alſo the noiſe of the wings of the living creatures] In conſent with the former doxology.

That touched one another] Heb. kiſſed: noting the love and good agreement that is betwixt the holy Angels: no woman is ſo well affected to her ſiſter, as they are one to another, in ſerving God and his people.

And the noiſe of the wheeles] As the Angels, ſo all actions and motions do, as they can, ſing praiſe to God.

Ver. 14. So the ſpirit lifted me up] As it did afterwards alſo Philip, Act. 8.39, 40. not viſionally but really.

And took me away] To Tel-abib.

And I went in bitterneſſe, in the heat of my ſpirit] Heb. I went bitter in the hot anger of my spirit, q. d. I was in a great pet, as conſidering that Gods truths muſt be ſpoken, however they are taken:Hic ecce pilluld voluminis in ore dule[illegible: 1 letter], in ventre diſſoluta, ventrem torquet & lancinat. Alapide. and full ill they would be taken from me by mine untoward Country-men. This made me, for the time, much out of temper: but I ſoon denyed my ſelf, and got the better of mine unruly paſſions. For

The hand of the Lord was ſtrong upon me] I was overpowered by the Spirit of God, who ſoon brought thoſe high thoughts of mine into captivity and conformity to Chriſt, 2 Cor. 10 5.

Ver. 15. Then I came to them of the captivity of Tel-abib] Which was the name of ſome chief place or plantation of the Jews in captivity, ſaith Diodat. It was in the middle part of Meſopotamia, ſaith Junius, between two rivers, Chebar and Saocorah.

I ſat where they ſat] Sculking, and lusking, or at leaſt not acting according to my propheticke function, and the gift beſtowed upon me, which I ought to have ſtirred up and exerciſed for the good of my fellow-captives. This he freely confeſſeth, as giving glory to God, and taking ſhame to himſelf.

Seven dayes] Which circumſtance of time increaſed his ſinnes, ſaith Polanus.

Ver. 16. And it came to paſſe at the end of ſeven dayes] Probably on the Sabbath-day, that day of grace, and opportunity of holineſs. God glorifieth his free-grace in coming to his offending Prophet, as the Phyſician doth to his ſick Patient; and by ſetting him a work again, ſealing up his love to him: like as he alſo did to the eleven Apoſtles, by ſending them abroad to preach the Goſpel, after that they had ſo baſely deſerted him at his apprehenſion, and death upon the Croſs.

Ver. 17. Son of man] So Chriſt conſtantly calleth this Prophet, to keep him humble. See chap. 2.1.

I have made thee a watch-man] I, who am the chief Biſhop and Shepherd of ſouls, 1 Pet. 2.25. have ſet thee in thy watchtower, with charge to look well to my flock with golden fleeces, precious ſouls, that none be loſt for want of warning. See therefore that thou be Epiſcopus, not Apoſcopus; an over-ſeer, not a by-ſeer; a Watcher, not a ſleeper: ſomnolentia Paſtorum eſt gaudium luporum. Ephrem. tract. de tim. Dei. Shall the Shepherds ſleep when as the wolves watch and worry the flock? Act. 20.29, 30. Herodotus telleth of one Euenius, a City-ſhepherd, Lib. 9. who for ſleeping and ſuffering the Wolf to enter the fold and kill ſixty ſheep, had his eyes pulled out. God threateneth the like puniſhment upon ſleepy watchmen, idol-ſhepherds, Zach. 11.17.

Therefore hear the Word at my mouth] Who am the Arch-Prophet, the only Doctour of my Church, Mat. 23.8. and 17.4. admoniſh them therefore in my words, foreſee and foretell them their danger in my name, and ſtead. See Habak. 2.1. 2 Cor. 5.20.

Ver. 18. When I ſay to the wicked, Thou ſhalt ſurely dye] When I bid thee tell the wicked from me it ſhall be ill with him; for the reward of his hands ſhall be given, Iſa. 3.11. even death the wages of ſin, Rom. 6.23. death of all ſorts, which is the juſt hire of the leaſt ſin: woe then to the wicked, ſay.

And thou giveſt him not warning] Heb. non expolieris, Gr. non diſtinxeris, if thou do not diſtinctly and clearly warn him, ſeeking to rub off his ruſt, and to make his ſoul clear and circumſpect, as Pſal. 19.12. Eccleſ. 4.13.

To ſave his life] That iniquity may not be his ruine. Sin hales hell at the heeles of it.

But his blood will I require at thine hand] Theſe are fulmina, non verba, not words but thunderbolts, ſaith Eraſmus. This ſentence ſounding much in his eares made Auſtin conſtant and inſtant in preaching,Lib. 3. de verb dom. ſerm. 12. and premoniſhing the people of their danger. Bernard alſo, for the ſame reaſon, thus beſpeaketh his hearers: if I deal not freely and faithfully with you, it will be to your loſſe, and mine own danger. Timeo itaque damnum veſtrum: timeo damnationem meam, ſi tacuero.

Ver. 19. He ſhall dye in his iniquity] Becauſe now he falleth with open eyes.De Temp. 99. Many ſorrows ſhall be to ſuch wicked as will not be warned, Pſal. 32.9, 10.

But thou haſt delivered thy ſoul] ſc. From thine other-mens ſins, 1 Tim. 4.16.

Ver. 20. Again when a righteous man] So eſteemed by others, and haply alſo by himſelf; a ſelf-deceiver.

Doth turn from his righteouſneſſe] As he may ſoon do, where it is but a ſemblance. Falling ſtars were never but Meteors.

And commit iniquity] This a righteous man, rightly ſo called, doth not, Joh. 8.34. 1 Joh. 3.8. See the Note.

And I lay a ſtumbling-block before him] i. e. I cauſe him to proſper in his ſin, ſaith Vatabius, which is an heavy judgment. Fatted ware is but fitted for the ſhambles.

Becauſe thou haſt not given him warning] Haſt not uncaſed and unkennel'd the hypocrite, driving him out of his ſtarting-holes.

And his righteouſneſſe] His works that were materially good, but not formally and eventually. Bonum non fit niſi ex integra cauſa.

Sholl not be remembred] i. e. Reckoned to him: he ſhall not thereby ſet off with God, or make amends by his good deeds for his bad: nay, his diſſembled ſanctity ſhall paſſe for double iniquity, and he ſhall be held therefore the worſe, becauſe he pretended to be better.

Ver. 21. Nevertheleſſe if thou warn the righteous] As the beſt may need to be warned: and muſt take it for a mercy.

Acer & ad palmae per ſe curſurus honores, Ovid.Si tamen horteris, fortius ibis equus.

Ver. 22. And the hand of the Lord] i. e. The Spirit of the Lord, whereby he led his Prophet into all truth and holineſſe.

Ariſe, go forth into the plain] Or valley, where thou mayſt be alone and at liberty, ſolitary and ſedate, that I may further converſe with thee.

Ver. 23. Then I aroſe and went forth] Such prompt and preſent obedience meeteth with mercyes unexpected.

As the glory which I ſaw] The ſame as before, for the Prophets further confirmation. So Act. 10.10. and ſo God ſealeth to us again and again in the Sacrament of the Supper; ſhewing us all his goodneſſe, as Exod. 33.19.

And I fell on my face] The nearer any one draweth to God, the more doth rottenneſs enter into his bones.

Ver. 24. Go ſhut thy ſelf within thine houſe] q. d. Thou haſt a mind, I perceive to do ſo: but tis not thy wiſeſt way to decline thine office, how hard ſoever it ſeemeth..

Ver. 25. Behold they ſhall put hands upon thee] Thy friends ſhall bind thee for a mad man: See Mar. 3.21. with the Note.

Ver. 26. And I will make thy tongue] A ſpiritual and a ſpecial judgement upon the people, thus to ſilence the Prophet. So he dealt by our Anceſtours, upon the ſetting up of Queen Mary.

Ver. 27. But when I ſpeak with thee] As ſpeak I will with thee again, by prophetike revelation, ere long be.

He that heareth, let him hear] See chap. 2.5. whether more or fewer hearken to thee, be not troubled: I ſhall have my purpoſe howſoever.